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Essence of Dharma Sindhu • •

Compiled, Edited and Interpreted by V.D.N. Rao Former General Manager of Trade Promotion Organisation, Pragati Maidan, New Delhi, Ministry of Commerce, Govt. of India

FOREWORD

In the process of Learning with the intense desire to experience the ripples of the endless Ocean of Hindu Dharma, a venture has been made to present a Summary of ‘Dharma Sindhu’ so exhaustively scripted by Maha Panditha Kashinatha Upadhyaya in 1790 AD. The Pandita himself stated that while the doyens of Dharma Shastra should readily appreciate the nuances of his Treatise on Dharma, the Commoners and Students would have an opportunity to acquire the rudimentary know-how on the Subject. This Summary seeks to make an honest effort in that direction.

This swifty Digest on the Practice of Dharma opens up with the basics of ‘Kaalamaana’ or Time Calulations ranging from Tritis to Yugas; the Tithi-Vaara-Paksha-Maasa-Ayana-Samvatsara Nirnayas; the influence of Solar-Lunar-Planetary-Nakshatras on Humanity and the Highlights of the Occasions that all Hindus tend to observe. Such opportunities include Social-Family-Individual Occurrences; they are also outlets for recalling the Almighty by way of Stotra- Japa- Keertana- Vrata-Homa-Tirtha Yatra Practices as are enabled by Mantra- Tantra-Yoga means. The next Subject of Coverage deals with ‘Samskaraas’ or Rituals signifying the milestones of Human Life from Births to Bereavements; these Ceremonials reflect the Character of the Society and normal compliance of Formalities as interpreted by distinct Sections of Hindu Dharma. The Samskaaras that constitute the way of Hindu Life range from Garbha Daana, Pumsavana, Janma Shanti, Nama Karana, Anna Prashana, Chooda Karma, Vidyaarambha, Upanayana and Vivaha. Brahmacharis and Grihastas enter into ‘Ahnika Karya Krama’ from Sandhyopaasana, Homa Prakriyas, Tarpanaas, Prayaschittas, Vaishwa Devas, Yagnaas, Daanas, NityaNaimittika-Kaamya Vratas, Murti Pratishtha Karyas for Societal Benefits and so on. In fact, these major components establish the Core of Dharma or the Unique Approach to Virtue, keeping in view the high

pedestals of the foregone Yugas vis-a-vis the diluted and disillusioned Kali Yuga. The Uttara Bhaga handles the inevitable part of mortal Life and its Termination. Its coverage ranges from Preta Samskaraas, Antya Kriyas, Dina-Paksha-Maasa-Abdika Vithis etc. which need to be carried out in favour of the Pitru Devatas as one expects that his / her sons should perform too for the Peace and Liberation to the Departed Souls like they did themselves. The Extra-Terrestrial Duties are strongly beholden as the Relieving Points to redeem the Departed Ones as also to bestow gratification to the Performers. Appropriately enough, the essence of Human Life leads to the final conviction of Vairagya or the Other-Worldliness and the chapter on ‘Sanyasa’ fits in well as the last portion of Dharma Sindhu.

The thought of concising and editing Dharma Sindhu in English occurred since such works have not been identified easily. Also, this desire was overdue but the last few years of mine were over-crowded with the preparation of concising some twenty Puranas in English all of which were released by the website of Kanchi Shankara Matha viz. kamakoti.org/news in the Articles Section. Indeed I am highly indebted to the grace of HH Vijayendra Saraswati for his inspiration and pro-active guidance.

I dedicate my efforts in this venture to my parents Shri Vemuri Narayana Murti and Smt. Sita Ravamma and seek their blessings from Heavens.

VDN Rao Chennai

ESSENCE OF DHARMA SINDHU

Contents

Page

Preface

4

Kaala-Maasa-Paksha-Tithi Nirnayas ( Ayana, Sankranti-Mala, Adhika, Kshaya

5

Maasa Nirnayas, Karma Visesha Nirnaya, Upavasaas) (P5);Tithi Prakaara Vrataas (P8) (Maasa Vratas, Kaamya-Naimitteshta Nirnayas) (P12); Grahanas (Do’s and Don’ts ) (P16) Janma Raashi Phalas, Daanaas, Tithi Nakshara Vidhis)

DWITEEYA PARICCHEDA

20

Maasa Kramas –Facts and Event Highlights (Chaitra: Ugadi, Vasanta Nava Raatris, RamaNavami) (P 20); Vaishakha (P23); Jyeshtha (Ganga Snaana Stotra) (P 24); Ashaadha (Dakshinayana, Chaturmaasya) (P 26); Shravana(Mangala Gouri Vrata, Krishnashtami, Upakarma , Raksha Bandhana) (P28); Bhadrapada (Ganesha Chaturthi, Mahalaya Pakshas / Pitru-Shraddhaas) (P32); Ashwiyuja (Devi Navaratris, Deepavali) (P 38); Kartika (Snaanas, Danas, Naga Panchami) (P 43); Margasirsha (P47); Pousha (Makara Sankranti, Uttarayana) (P 48); Maagha (Snaanaas, Ratha Saptami, ShivaRatri) (49); and Phalguni (Holika Puja) ( P 53); Chandramaana ; Shani Puja (P 54)

TRITEEYA PARICCHEDA (PURVA BHAAGA)

Samskaraas : Garbhaadhaana (P57); Naga Bali (P 58), Krucchrama-Prajapatya Vratas and Prayaschittas ( 59); Duttata (P 61); Putra Kameshti ( P 62); Pumsavana and

55

Seemanta (P 63); Jaata Karma ( P64); Sarva Shanti Prayogas on Sishu janma, (P 65); Nakshatras and Yogas (P 67); Janma Nakshatra Shantis (P68); Nama Karana (P 71); Dola- Arohana (71); Anna Prashana, Karna Vedha (P72); Chooda Karma ( P73); Kushmanda Homa; (73) Vidyaarambha (73);

Upanayana Prakarana Upanayana Kaala (75), Padaardha Sankalana (P 76); Yagnopaveeta Dharana Vidhi (P 77); Vinayaka and Graha Shanti ( P78); Upanayana Dina Karyakrama and Yagnopaveeta Dhaarana ( P 79); Sandhya Vandana ( P 81) Brahmachari Vidhis ( P 87)

TRITEEYA PARICCHEDA (UTTARA BHAAGA)

89

Vivaha Prakarana : Graha Maitri (P 89); Rashi Kutam-Nadi Vichrana(P 90); Gotra Pravara Varnana ( P 91); Vivaha Nishedhas and Prayaschitttas (P 93); Vivaha Bhedas (P 95), Parivettha (Exchange) Praayaschitta (P 95); Graha Bala Lagna (P 96); Vivaha Sankalpa (P 98); Gouri-Hara Puja (P 98) Kanyaa Daana Prakriya ( P99); Vivahikaachaara ( P101), Mandapodwapana (P 101),Vadhu’s Griha-Pravesha (P 101); Prathama Vatsara Nishedhas and Punar-Vivahaas ( P 102)

AHNIKA PRAKARANA

103

Brahma Muhurta (P 103); Snaana Vidhi (P 103); Sandhyopaasana (104), Gayatri Japa, Nyaasa, Dhyana, Upasthana ( P 105), Sandhya Variations of Taittiriya-Katyayanadis ( P 107); Sandhya Phala ( P 108); Homa Prakriya (P109): Nitya Aouposana, Ashvaalaya Smarta /Hiranyakeshi/ Aapastamba/Katyaayana Homa Vidhaanaas ; Homa Dravya/ Lopa Prayaschittaas (P110) Saayam-Praatah Homa (P 110); Paksha Homa, Samaropa Vidhis ( P 111); Punaradhyaaya Prayaschitta ( P111); Agnopaghataas and

Prayaschittas (P 112); Qualification of a Genuine Brahmana, ( P113); Nithya Daana Vidhi (P 113); Veda Shastraabhyaasa ( P113), Purusha Suktawith meanings ( P 114); Atma Poshana (P 117); Madhyahna-Saayam Sandhya Vidhis ( P 117) , Brahma Yagna- Hiranya Keshiya/ Katyaayaana Vidhaanas ( P 118), Tarpana Vidhana (P 120); Vaishwa Deva Karya: Rigvediya-Vaishnava-Taittiriya-Katyayana Vidhaanas ( P121); Sarva Saadhaarana Bhojana Vidhana ( P123)

KAMYA NAIMITTIKA VICHAARA

125

Samskara Vichara, (P 125); Vaapi kupa Sarga (P 125); Vriksha-Lataaropana (P125); Murti Pratishtha ( 126); Pancha Sutri Nirnaya (P 126); Salagrama Puja ( P 127); Keshavadi Dhyana Shlokas ( P 128); Deva Pratishtha Prayoga (P 128); Chala Murti Pratishtha (P 132); Punah Pratishtha (P132); Jeernoddharana( P 133); Pratima Bhanga Shanti (P133); Pushpa Puja Prakarana ( P134); Nakshatra Sanjnas-Impact on Common Place Activities (P 135); Nakshatra Shanti Prayoga ( P 137); Vaastu Prakarana ( P 138) : Yogya Maasa Nakshatra Vivarana (P 138); Methodology of Construction ( P 139); Vaastu Yagna ( P 140); Griha Pravesha (P 141); Yatra Prakarana ( P 141); Gayatri Purascharana (P 142); Karma Bhedas, Karmanga Devatas (P 143); Kali yuga Karya-Akaryaas (P 144); Swapna Prakarana (P145);

UTTARARTHA BHAAGA

146

Jeevita Putraadhikara (P 146); Shraaddha-adhikaara (P 148); Daahaadhya Adhikara to Strees ( P 148); Dattaka Kartavya ( P 148)

Shraaddha Prakarana: Shraddha Shabda (P 149), Shraddha Bhedas ( P 149), Shradha Deshas ( P 149), Shraddha Nishidha Desha-Kalaas (P150) Samvatsarika-Maasika Shraddha Nirnayas (P 150); Vishwa Devas (P 152); Shraddha Havis-Bhojna Dravyas ( P 153); Shraddha Dina Kartavya (P 153); Brahmana Sankhya (P 154); Do’s and Don’t’s of Shraddhas (P 154); Upachaaras: Padya, Arghya, Vastraadi (P 156); Agnou-Karana, Paani Homa, Anna Pari- veshana (P 158); Pinda Daana and Pinda Nishedhas (P 159); Sshaanukalpa ( P 160); Shraddha Vighnas (P161); Tila Tarpana (P161)and Naandi Shraaddha ( P161); Ashoucha Nirnaya: Garbha naasha, Mrita- Kraanta- Ashoucha Bhedas (P 163); Antya Karma Prakarana: Narayana Bali (P 164); Mrita Kaala Daana Vidhis : Tia Patra, Runa-Moksha-Paapa Dhenu daanas (P165); Antya

Kriyas (165); Astika Sanchana (P166); Asoucha Kala Vidhis (P 166); Antya Dainandina Shraadda Vidhi (167); Astika Sankshepana (P 167); Ekaadashaaha- Maasa-Samvatsara Vidhis (P168); Sapindikarana ( P169); Prathamaabdhi Vidhi-Nishedhas ( 170;

Sanyasa Prakarana: Grahana Vidhi (P 171); Savitri Pravesha (P 171); Viraja Homa ( P 172); Sarva Tyaga Vidhi ( P173); Praisocchara (P173); Sanysi Dharmas ( P 174); Aatura Sanyasa Vidhi ( P174);

Upsamharana of Dharma Sindhu Grandha. (P 175)

REFERENCES:

Tithi Prakarana Vratas: Narada Purana (P10); Chandra Surya Grahanas: Narada Purana (P 19); Shraddha kalpa Varnana : Brhamanda Purana (PP35-38); SandhyaVandana : Devi Purana and Narada Purana (PP. 81- 87); Vaastu Prakarana : Matsya Purana (PP 138).

ESSENCE OF DHARMA SINDHU

Vedah Smrutih Sadaachaaraha swasya cha Priyamaatmanah Etacchaturvidham praahuh sakshaat Dharmasya lakshanam/

(Veda-Smriti-Sadaachaara-and one’s own Conscience constitute the four corner-stones of Dharma)

Drushtaa purva nibandhaatrirnaaya sindhu kramena siddharthaan Praayena mula vachaannyujijjtya likhvaami baalabodhaaya/

(Having studied various ancient Sciptures and strictly based on the rudimentary facts delineated in those Root-Grandhas that the essence of ‘Dharma Nirnayaas’ /Regulatoty Verdicts is sought to be described.)

Preface

Panditha Kashinaatha, a famed devotee of Bhagavan Panduranga in Pandaripura (1790 AD) scripted Dharma Sindhu, after digesting innumerable works of the yore. The Scriptures include Manu Smriti (200 BC-100 AD approx.), Yagnyavalka Smriti ( during 100 -300 AD approx.) , Paraashara Smriti (some time during 100-500 AD), Narada Smriti (some time during 100-400 AD), Brihaspati Smriti ( some time during 300-500 AD), Katyaayana (400-600 AD) , Vyavahaara Kaara-Nibandha Kaara (sometime during 400-600 AD), BhavaDeva Bhatta’s Vyavahaara Tilaka (1100 AD) , Prakaasha Nibandha (1125 AD)), Govindaraja Smriti Manjari ( 1080-1100 AD), Lakshmidhara Kalpataru (1100-1130 AD) ; the Trio of Jeemutavaahana , Shulapaani and Raghunandana (1090- 1130 AD) of Dharma Shastraas); Aparaarka Nibandha (1115-1150), Shridhara Smrutyarthasaara Nibandha (1150 AD), Aniruddha’s Dharma Shastra (1168 AD), King Ballalasena’s edited books of Vedacharya’s Smriti Ratnaakara/ Aachaara Saagara, Chandeswara’s Daana Ratnaakara and Todanaananda’s Samhitaa Soukhya & Nirnaya Sindhu, Devana Bhatt’s Smriti Chandrika (1090-1091AD); Hemadri’s Vipula-kaaya Nibandha (1260-70 AD ), Kulluka Bhatt’s Manusmriti Vyaakhyas viz. Ashouycha Sagara, Vivada Sagara and Shraddhaa Sagara (1260-1270 AD); Shri Datta Upaadhyaaya’s Maithila Nibandha (1275-1230 AD),

Chandeswara’s Dharma Shastra (1300-1370 AD); Madhavaacharya’s several Kaala -maana Grandhaas (1330-1385 AD); Vishweshwara Bhatta’s Madana Paarijata Grandha (1360-1390 AD); Raja Madana edited Madana Ratna Prabandha of five Vidwans (1350-1500 AD) on Kaala, Aachara, Vyavahaara, Prayaschitta, Shaanti etc. ; Shulapaani scripted several Grandhas like Ekadashi Viveka, Dolayatra Viveka, Shradda Viveka, Pratishtha Viveka etc. (1365-1470 AD ); Rudradharo -paadhyaaya’s Shudda Viveka, (1425-1460 AD); Misuri Mishraa’s Vivadachandra (1400-1450 AD); Vachaspati Mishra’s Vivada Chintamani (1425- 1490 AD); Nrisimha Prasad ‘s Vishwa kosha (1490-1515 AD); Pratapa Rudra Deva ‘s Saraswati Vilaasa (1500-1525 AD) ; Govindaananda ‘s several Grandhaas like Daana-kaumudi, Shuddhikaumudi, Shraaddha-kaumudi and Varsha Kriyaa -kaumudi (1500-1540 AD); Raghunandana’s Smriti Tatwa (1520-1575 AD); Narayana Bhatta’s Anityeshtha paddhati, Tristhalisetu and Prayogaratna Nibandhus; Todaraananda/ Todaramul the Finance Minister of the Great Akbar’s Vishwakosha (15201589 AD); Nandana Pandita’s Vyakhya on Paraasara Smriti called Vidwan Manohara as also Keshavaijayanti (1590- 1630 AD); Kamalakara Bhatt , Narayana Bhatt and Ramakrishna Bhaatt of the progeny-link’s made signal contributions on Nyaya-Vyakarana- Meemaamsa- Vedanata- SahityaDharma Shastraas and Vaidika Yagnaas besides Nirnaya Sindhu (1610- 1640 AD); Mitra Mishra’s Veera Mitrodaya (1610-1640 AD); Ananta Deva ‘s Smrita KoustbhNibandha (1650-1680 AD); Nagendra Bhatt’s authoritative writings like Aachaarendu-shekhara, Ashoucha Nirnaya, Tithindu shekhara, Teerthendushekhara, Praayataadichittendu shekhara, Shraaddhendu shekhara, Sapandika Manjari, Saapindika Deepika etc.( 1700-1750 AD); and Bala Bhatt’s Lakshmi Vyaakhya or Mitakshara para Bhashya (1730-1820 AD).

The Monumental Digest of Hindu Dharma so scripted by the illustrious Panditha Kashinaatha (1790 AD) was the outcome of his lasting and immortal gift to the posterity.

Kaala-Maasa-Paksha-Tithi Nirnaya

‘Kaalamaana’or the Calculations of Time are based (ref. Maha Bhagavata Purana) on Tritis-hundred Tritis or one Vedha-three Vedhaas one Lava-three Lavaas one nimesha-three nimeshaas one kshanafive nimeshas one kashtha or eight seconds - fifteen kaashthas one laghu or two minutes- fifteen laghus one danda-two dandas one muhutra and six/seven dandas one fourth of a day or night-four praharaas or yamaas [ a day or night has eight yaamaas and each yaama has seven and half ghadis]- one Paksha has a fortnight-two Pakshas or fortnights one Maasa or month-six maasaas one Ritu or Season- two Seasons one Ayana viz. Uttaraayana / Dakshinaayana- two Ayanaas one Varsha/ Samvatsara / Year. Each Year has five methods of calculations viz. Chaandra-Soura-Saavana-Naakshatra-Baarhaspatya. In Chandra Varsha: Beginning from Shukla Pratipaada Tithi upto Amavasya (viz. Prathama- Dwiteeya, Triteeya, Chaturthi-Panchami-Shashthi-Saptami-Ashtami-Navami-Dashami-Ekaadashi, Dwaadashi-TrayodasiChaturdashi-Amavasaya) and again from Prathama to Pournami, the Chaitraadi Maasaas (viz. ChitraVaishakha- Jyeshta-Ashaadha-Shraavana- Bhadrapada- Ashvijuja- Kartika- Margashira- Pushya-MaaghaPhalguna approximately corresponding to March-April-May-June-July-August-September-OctoberNovember-December, January and February) would sum up to twelve months ie. 354 days ; in ‘Mala Maasa’/ Kshaya Maasa or ‘Adhika Maasa’(Extra Month) there would be thirteen months. In Chandra Varsha as also in other ‘Pancha Vidha Maasaa Prakarana’ or the afore-mentioned month-wise calculations , there would be sixty years viz. Prabhava, Vibhava, Shukla, Pramodoota, Prajopatti, Aangirasa, Shrimukha, Bhava, Yuva, Dhaata, Ishwara, Bahudhaanya, Pramaati, Vikrama, Vrisha,

Chitrabhaanu, Swayam -bhaanu, Taarana, Parthiva, Vyaya, Vrisha, Sarvajit, Sarvadhaari, Virodhi, Vikruti, Khara, Nandana, Vijaya, Jaya, Manmatha, Durmikhi, Helambi, Vilambi, Vikaari, Sharvani, Plava, Shubhakruth, Krodhi, Vishvaavasu, Paraabhava, Plavanga, Keelaka, Saumya, Saadhaarana, Virodhi- kruth, Paridhaavi, Pramaadeecha , Ananda, Raakshasa, Nala, Pingala, Kaala yukti, Siddhaarthi, Roudri, Duyrmati, Dundubhi, Rudhiraodgaari, Raktaakshi, Krodhana, and Akshaya. In the context of Soura Varsha, as Mesha and other Rashis (viz. Mesha or Aries, Vrishabha or Taurus, Mithuna or Gemini, Karaka or Cancer, Simha or Leo, Kanya or Virgo, Tula or Libra, Vrischika or Scorpio, Dhanu or Sagitarius, Makara or Capricon, Kumbha or Aquarius and Meena or Pisces) revolve a complete circle of a year, then 364 days are through. Saavana maana Varsha denotes time from one Sun Rise to another Sun Rise and thus the duration of Savana Varsha is 360 days. Naakshatra Varsha is 324 days based on the Nakshatra in which Moon would lie at the Sunrise of a day; the Nakshatraas are twenty seven in number viz. Ashwini, Bharani, Krittika, Rohini, Mrigashira, Ardra, Punarvasu, Pushyami, Ashlesha, Makha, Purva Phalguni, Uttara Phalguni, Hasta, Chitra, Swaati, Vishaakha, Anuradha, Jyeshtha, Moola, Purvaashaadha, Uttara Ashaadha- Abhijit a male Star for a very limited duration- Shravana, Dhanishta, Shatabhisha, Purvaabhaadra , Uttaraabhaadra and Revati. Abhijit-literally meaning Victorious- is stated to be Shubha Muhurta for any auspicious Kaarya, irrespective the impact of the previous or following Nakshatras. Barhaspatya Vatsara is calculated on the basis of time period of Brihaspati or Jupiter’s motion through Madhyama(Mesha) Raashi thus totalling 361 days .However, all the Shrouta-Smaartha Karmaas are executed in the Chandra Varsha basis only.

Ayanaas are of two kinds viz. Dakshinaayana and Uttaraayana: Surya’s passage through six Raashis from Karka to Dhanu is called Dakshinaayana and the passage from Makara to Mithuna Rashis is called Uttaraayana. Ritus (Seasons) are counted both Soura-maana or of Surya’s passage and Chandra maana or Chandra’s passage-wise. Commencing from Meena / Mesha Raashis the passage of Surya through the subsequent two furtherRaashis is called Vasanta Ritu or Spring Season of pleasant weather roughly coinciding with Chaitra/Vaishaaka or March last to May last weekswhen festivals like Ugadi, Shri Rama Navami, and Baishaakhi are celebrated. The subsequent Ritus are as follows: Greeshma Ritu or Summer coinciding with Jyeshtha-Aashaadha or the last portions of May-June being Summer and hot when festivals like Ratha Yatra and Guru Purnima are observed; Varsha Ritu or monsoon season coinciding with Shravana-Bhadrapada or the last portions of May-July being very hot observing Raksha Bandhana, Krishnma Ashtami, Ganesha Chaturthi, and Onam; Sharad Ritu or Autumn Season coinciding with Ashwin-Kartika Maasaas or last portions of September-November being mild weather celebrating Navaraatraas and Deepaavali; Hemanta Ritu or pre-winter Season coinciding with Margaseersha-Poushya of the last quarters of November-January celebrating Pongal and Samkranti; and finally Shishira Ritu or winter coinciding with Maagha-Phalguna Maasaas and the last quarters of January-March observing Vasanta Panchami, Shiva Raatri and Holi. The Chandra -maana procedure varies in the sense that the cycle of Seasons starts from the first day of Chaitra itself. In any case, the Shrouta-Smaarta Karmaas are re-emphasised and are better performed in Chaandra Ritus only. Samkraanti Nirnaya : In the calculation of Mesha Samkranti, there occurs a Punya Kaala consisting of fifteen-fifteen ghadiyas before and after; there is an opinion that the Punya Kaala consists of ten ghadiyas. Before Vrisha Kaala Samkranti there would be a Punya Kaala of sixteen ghadiyas ; in Mithuna Samkraanti sixteen ghadiyas are counted before; thirty ghadiyas are counted before Karaka ; in Simha sixteen ghadiyas before; in respect of Kanya sixteen ghadiyas are counted after, in Tula there would be fifteen-fifteen Ghadiyas before and after; in Vrischika, sixteen ghadiyas are counted before; after Makara forty Ghadiyas; in Kumbha sixteen ghadiyas before; and for Meena the Punya Kaala is to be decided sixteen ghadiyas soon thereafter. Karka Samkraanti is stated to occur when the early morning hours ie. before two ghadiyas coincide with Vrisha-Simha-Vrischika- Kumbha and Karkaata Punya Kaala. If the

Samkarana takes place before the mid night of that day then the previous day is taken as the Punya Kaala but if it is after the midnight, the Punya kaala is declared as on the following day. If Makara Samkranti takes place in the night then Punya kaala is observed as on the following day. Three ghadiyas after Suryaasta is called Surya Sandhya and if Makara Samkraanti occurs before that time then the Punya Kaala is reckoned as on the previous day. In case of Karka Samkrani, the Punya Kaala is slated for the next day. In Mesha Samkranti, daanas are to be offered in the form of sheep /goats; in Vrisha Samkranti, cows are offered; in Mithuna Samkraanti, Vasrta-Anna danaas are offered; in Karka ghrita-dhenu daana; in Simha Chhatra / Suvarna daana; in Kanyaa Samkramana, House/Vastra daana; in Tula Samkarana, cows or cow products like milk or ghee or curd besides Tilaas; in Vrischika Deepa daana; in Dhanu Samkranti, daana of Clothing- horse-bull-elephant carriages; in Makara, Agni or Indhana daana; in Kumbha, danna of cow-grass and water ; and in Meena Samkrani bhu daana or maalaa daana are prescribed. In respect of Ayana/ Mesha / Tula Samkrantis, fasting on three previous nights or at least the previous night and daanaas on the next morning are to be observed. Also, in respect of all Samkrantis, pinda-rahita shraaddha is prescribed. In both the Ayanaas viz. on Purnima and Amavasya days, nitya shraaddha and Annaadi daanaas are prescribed preceded by night-fastings. The Vrisha-Simha-VrischikaKumbha Sankrantis are stated to be of Vishnu Paada; Mithuna-Kanya-Dhanu-Meena are stated to be of ‘Shadsheeti Sanjna’; Mesha and Tula Samkrantis are of Vishu-Naama; and Karka-Makara Samkrantis are of Ayana-Naamaas. In respect of all these kinds of Samkrantis, observance of the prescribed regulations are stated of be of far-reaching significance. To undertake all Mangala Karyaas or Auspicious Deeds fifteen ghadiyas before and there after ought to be avoided. However, Raatrou samkramanopi , divaiva snaanaadikam na tu raatraaviti tu sarva sammatam/ (If Samkrantis take place in the nights, snana-daanabhojanaadi karmas be performed on the following mornings.) In case, any person’s Janma Nakshatra (Birth Star) coincides with Surya Samkranti, there are indications of loss of money and therefore he or she would better take bath along with lotus leaves . If Samkranti enters in Mesha-Tula-Makara Karkatakas on day time /Vishu - Ayana days, then Vedaadhyana or abstaining from reading or teaching Vedas be avoided on the specific days as also on the follownig and previous days; that is why this Samkraanti is called Pakshini Samkraanti.

Mala Maasa/ Adhika Maasa and Kshaya Maasa: Mala Maasa is of two types viz. Adhika Maasa and Kshaya Maasa. In Adhika Maasa there would be no Samkrantis of any kind where as in Kshaya Maasa, there are double Samkrantis. Following the first Adhika Maasa, the second Adhika Maasa occurs in the thirtieth month and again on the following eighth or the ninth month thereafter. Kshaya Maasa happens only one and forty one years subsequently. That too it occurs in Kartika- Maarga sirsha /AgahanaPoushya Maasaas only. When Kshaya Maasa occurs there would be two Adhika Maasaas in the same year.The examples as to how Adhika Maasaas occur are: if there is Mesha Samkraanti from Chaitra Krishna Amavasya and there woud be no Samkranti from Shukla Praatipada to that Amavasya, then that Maasa is Adhika Vaishakha Maasa; again when Vrishabha Samkranti takes place then that Maasa would be called Shuddha Vaishaakha Maasa. The illustration of Kshaya Maasa is as follows: Suppose there is Kanya Samkraanti from Bhadrapada Krishna Amavasya- then Ashvyuja maasa would be Adhika maasaTula Sankraanti from Ashwiyuja Shuddha Praadipada- Vrischika Samkraanti from Kartika Shukla Paatipada- Dhanu Sankraanti from Margasirsha Patipada- Makara Samkranti from the same month’s Amavasya: in this illustration Kshaya Maasa is the combine of Dhanur-Makara Samkrantis. This combination of Margasirsha –Pousha maasaas is like that of Artha Naareeshwara; those who die in this Kshaya Maasa (the Purvaartha Margasirsha Month and the Uttaraartha of Poushya Month) need to perform Pratyaabdika Shraaddha. Then on Maagha Amavasya, Kumbha Sankraanti would occur which would be followed by Phalguna Adhika Maasa ; Meena sankraanti would take place on Shuddha Phalguna Shukla Pratipada. Thus, a year when a Kshaya Maasa happens between two Adhika Maasaas that year would have thirteen months short of a few days ie 390 days. The Adhika Maasa that preceeds Kshaya Maasa is called Samsarpa; this is the best time for performing all kinds of Karmas including

Shubha karyas. The Adhika Maasa that follows the previous Kshaya Maasa called Samhaspati Maasa however is not good for any kind of Karmaas. Similarly, the Adhika Maasas occuring during the next three years also is not good for performing all kinds of Karmaas.

The Do’s and Don’t’s during Adhika Maasa and Kshaya Maasas are as follows: normal duties of performing nitya-naimittika-kaamya karmas should be continued unless there are unvoidable exigencies; Sandhya, Agnihotra, and such other normal karmas are nitya karmaas while grahana snaanaas and such occasional karmas are naimittika karmas and kaamya karmaas are those to ward off evils as also drishtirelated tasks; indeed all such tasks should not be disturbed. However Jyotishtomas, Jyateshti and Putra Kaamekshi karmas should be postponed to Shudda Maasaas. Naveena Karmaas ( Fresh Intiatives) and Samaapti or Conclusive Karmas be avoided in the Mala Maasas. Yet, those tasks like Punah-Pratishtha of a Murti which need to be necessarily followed up by a Murti already set up as also tasks ranging from Garbhaadaana , Annaprasana, and such tasks need not be postponed. Jwara roga Shantis, NityaUnmaashika- Amavasya Shraddhas too should not be disturbed. However in respect of those who die in Mala Maasa , the Pratyaabhika be performed on the respective Tithis after the Mala Maasas. The Shraaddha of those who die in Shudda Maasaas should not be done in Mala Maasa but should be done in the following Shudda Maasa only. But if the Prathamaabdika falls in Mala Maasa, then it should be done in the Mala Maasa itself since the ‘Samvatsara Purthi’ occurs then. The Dwiteeya Shraaddas would however resume again on the concerned Tithis of the Shuddha Maasaas in the subsequent years. Again, twelve days after the death of a person requiring obsequies ought be executed even in a Mala Masa. If the dwiteeya Maasika falls in Mala Maasa again, the same should be repeated twice over. In that case, the Unaabdika be done and the dwiteeyaabdika be pushed forward and the Saamvatsarika Shraddha be performed in fourteen Maasaas. In the Mala Maasas, following tasks must not be resorted to viz. Upakarma, Utsarjana, Ashtka Shraadha, Griha Pravesha, Chudaakarana, Yagnopaveeta, Vivaaha, Tirtha Yatras, Griha Nirmaana, Devataa Pratishtha, renovation of wells and gardens, wearing of new clothes and tasks involving decoration of self or surroundings, Mahaa Danaas, Yagna Karmas, Darshan of Apurva Devata and Apurva Tirthaas, Sanyasa, Kaamya, Vrikshotsarga, Rajaabhisheka, Annapraashana, Nama Karmaadi Samskara, Pavitraaropana, Damanaarpana, Shravanaakarma, Sarpabali, Shayana-Parivartaadi Utsavaas, Shapadha-Divyaadi karma etc.

Tithi Nirnaya in Saamaaya Paribhaasha: Tithis are of two kinds viz. Purna and Sakhanda. Purna Tithi is called what obtains upto sixty ghadis after Sun Rise. Sakhanda Tithi is what obtains less than that time. Akhanda is divided in two parts viz. Shuddhaa and Viddha. Shuddha is the period of time occuring from Suryodaya to Suryaastama; however on Shiva Ratris the time from Sun Rise to Midnight past Sun Set is noted as Shuddha Khanda. The rest is called Viddha. Now the term Vedha - which means protrusion of one Tithi into another-is also of two kinds viz. Praatah -Vedha and Saayam Vedha. The duration from Suryodaya upto six ghadis later is called Praatarvedha and the subsequent six ghadis after Suryaasta and before the commencement of the next Tithi is called Saayam Vedha. In respect of certain Tithis, the Vedha is of longer duration; for instance, Shashthi’s Panchami Vedha is of twelve ghadis; Ekaashi’s Dashami Vedha is fifteen ghadiyaas; Pournami’s Chaturdashi Vedha is eighteen ghadiyas. Now, this Vedha is applicable to different karmas as they could be ‘nishiddhaas’ or ‘graahyaas’, ie. acceptable or not. In any case, application of approval for a Karya is clear on Sampurna Tithis / Shubha Tithis.

Karma Visesha Nirnaya: Karma is of two types: Daiva and Pitravya. Daiva Karma is related to six kinds of Bhojana viz. Eka bhukta (eating on mid-day once) Nakta (eating at the pradosha time in the night ie three muhurtaas following Suryasta), Ayaachita bhukta (unsolicited and unscheduled fasting or carry forward meal of previous day), Upavaasa (day and night fasting), Vrata or fasting on account of performing a Vrata and Daana ( restraint of bhojan on account of providing charity). Additionally, fasting due to regular Ekaashi Tithi or on specified days is also observed by one’s own volition; such fastings could be at the hours of individual choice say as per the five parts of a day viz. Pratah kaala, Sangava, Madhyahna, Aparaahna and Pradosha. Eka Bhukta or one meal a day is relevant to Madhyahnika Tithi or of the Tithi of the half day past thirty Ghadiyas and thereafter the time upto Sunset is called Gaula kaala. Nakta vrata is to consume a single meal three muhurtas after Sunset called Pradosha kaala; after the Nakta Bhojana, and there after there would be no futher eating, sleep, sangama and reading; this kind of Nakta Vrata is normally observed by Yatis, Putraheenaas, widows and widowers. Ayaachita bhukta is related to the different situations like Pitru-related fastings or bhojana as case that might be. Upavaasa is restricted maximum to two nights for women and Shudras. Without the permission of husband, no house wife can observe Vratas and Upavasa. On the days of Upavasa or the Shraddha days, house wives are forbidden of teeth-cleaning with kaashtha or ash of firewood as on normal days and ‘danta dhaavana’should be done with ‘neem’twigs or leaves. On the Upavaasa or Vrata days, Sankalpa or Invocation should be performed in the early morning using with water filled in copper vessels by Uttaraabhi mukha or facing northward. Newly initiated Vratas or Udyaapanas of Vratas should not be performed in Mala Maasaas, Amavasyaas, or khanda tithis or of carry forward thithis. Khanda Tithi is denoted by the same tithi of the pratha kaala which lasts at least upto the madhyaahna. Also, the commencement of a Vrata and its termination on the same Tithi is called Satya Vrata. The common and dharmaas to perform a Vrata involve Kshama, Satya, Daya, Daana, Shoucha, Indriya nigraha, Deva PujaJapa-Dhyaana-Kathaa Shravana-Samkeertana and Havana of that particular Deva targetted, Santosha, self-discipline and Bahyaantara Shuchi are normal expectations.

Tithi Prakaara Vratas

In Kamya Vrataas targetting specific Devataas particularly these regulations are a ‘must’. During the course of the Upavaasa, looking at the Anna (Bhojana), massages of cow related oils/ ghee, taamboolasevana, application of anulepanaas or body scents are forbidden.For Sowbhaagyavati Strees performing Soubhaagya Vratas however exemped : Sabhatrukeena Soubhaagya Vratebhya taamboolaadi na varjayam/ Ashtaitaanya Vrataghnaani aapo mulam phalam payah havir braahmaanakaamyaa cha guror vachanamoushadham/ (The Soubhagya Vrataas performed by Soubhaagyavatis need not be subjected to restrictions viz. Abhyangana or use of thaila or oils, taamboola, Jala, Moola, Phala, Ksheera, Havishya, Brahmana ‘iccha’ or desireable instructions, Guru Vachana and Auashadhi Sevana).

However, if ‘Vrata bhanga’ or major shortcomings on the part of persons observing the Vrata occur, the concerned persons should shave their heads, observe upavaas for three days; alternatively offer Brahmana bhojana or its Value or at least perform Sahasra Gayatri Japa and / or twelve Praanaayaamas by way of Prayaschitta or atonement. If the Vrata as per pre-determined decision is violated for some reason or another, the same be performed by the concerned person’s wife, or son, or daughter, or a

Brahmana Purohita or even a friend and the Vrata Phala would still accrue to the Karta. During the Upavaasa time, one should not take water too many times, should not chew betel leaves/nuts, should not leep, nor resort to ‘Ashtavidha Mithuna’ ie. think of sex, hear procavative songs, viewing objectionable material, secret gossip, take vows and decisions and refrain from acts other than related to devotion. However, taking water once or twice in unavoidable situations is pardonable. But drinks, milk of any kind except of cows, masoor or lentils, Jambeera Phalam , Shakti churnaas etc. are avoidable. Tila or Sesame and Moong or Green gram may be eaten but Mulika, Kshaara Vastu, Honey, Meat etc. are prohibited. Tears, anger, desire infatuation of any kind, feelings of envy or sorrow, are to be refrained from. Wheat, barley, mango fruit, coconut kernel, peepul, jeera, plantains, Amla, Imli, sea salt, cow-products like ghee, milk, curd, and such havishya vastus used for Agni Homa are consumable.

In the context of Kaamya Vrataas where there are no specified limitations of maasa and tithis as Pratimas made of gold, silver etc.are worshipped. In the connected tasks, perfomance of ghee homaas are included. Even if specific Mantraas are chanted, there are no restricions of number; one could perform hundred and eight times, or twenty five types or atleast even eight homaas. But Upavaasa and Brahmana Bhojana would be included. The Udyaapana or termination of such Vrataas would include Daanaas, preferably go-daana and Brahmana Ashirvaada and bhojana- dakshinaas. But once a Vrata is taken up, it must be concluded formally lest it would be counted as a Chaandaala Vrata. Widows performing any Vrata must wear white clothes only and not coloured vastra. In Kaamya Vrataas, only those individuals concerned are to be performed but not proxies in respect of mantra vidhi pujaas, homa-japa-daanaUdyaapanaas. In other words, nakta bhojana-upavaasa kaaryas have to be executed by the Karta alone though other Karyaas might be performed by representatives. That is why, women folk must ensure that there would be no limitations like ‘Rajaswalaavastha’ ( menses period) or prolonged illness coming in the way. When more than one Vrata are performed at the same time then the order of Karmas like daanahoma and so on may be adjusted to ‘Avirudha karma krama’ or the normal order of kamya karmas. Chaturdashi, Ashtami and such other Vrataas require that day meal is not permitted. Chandraayan Vrata should be continued even if there are intervening Ekadasaadi requirements of Ratri bhojanaas are prescribed; the prescribed units of fistfull bhojana has to be observed only. However, it is reiterated that no new Kamya Vrata could be taken up when a person is during ‘Ashoucha’ period even by proxy; there cannot be a proxy where Mantra, Deva Karya or Agni Karma are involved. Proxies are allowed only nitya-naimittika karmas if inevitable. However the specific place where Sankalpa /Dharana or Intiation of Upavasa and Vrata is performed, ‘Paarana’ or Udyapana should be the same too.

Observance of Tithi prakaara Vrataas:

[ In Narada Purana,Maharshi Sanatana enumerated various ‘Vratas’ (religious rites) to invoke specific Deities on particular days in each month through out the year for special purposes. On the Pratipada day of Chaitra month Shukla ‘Paksha’, Shouri Vrata and Vidya Vrata are scheduled, while on the same day of Shravana Shukla fortnight, Rotaka Vrata is performed for Goddess Lakshmi. Mahattama Vrata is observed in Bhadrapada Shukla, Ashoka Vrata and Navarathra Vrata are important on Ashvin Shukla and Dhana Vrata in Marga Sirsha. On Dwiteeya day, Netra Vrata is held in Vaishakha Shukla, Bhaskara Vrata in Jyeshtha Shukla, Jagannatha-Balarama-Subhadra Vrata in Aashaadha Sukla and Yama Dwiteeya Vrata in Kartika Shukla. Akshaya Vrata, Rambha Vrata, Swarna Gauri Vrata and Brihat Gauri Vrata are performed on the Triteeya day in Vaishakha, Jyeshtha, Shravana, and Ashvin Shukla Pakshas

respectively. One of the most significant Vratas is held on Bhadrapada Krishna Chaturthi viz.Ganesha Chaturthi. Twenty specified Leaves are to be utilised for the Puja on this day by reciting the very popular Mantras coordinating Ganasha’s names and specific Leaves viz. Sumukhaayanamah Shami patram pujayami, Ganaadheeshaya namah bhangaraiyaka patram pujayaami,Uma putraya namah bilwa patram pujayami, Gajamukhaaya namah Durvadalam pujayaami, Lambodarayanamah ber param pujayami,Harasunavey namah Dattura patram pujayai, Surpakanthayanamah tulasi dalam pujayami, Vakra tundaaya namah semaka patram pujayami, Grahagrajaayanamah Apaamarga patram pujayami, Ekadantaayanamah Banabhantaa patram pujayami, Herambaayanamah Sindura patram pujayami, Chaturhotreynamah Tejapatrm pujayami and Sarvewarayanamah Agasthya patram pujayaami; This puja is then followed by the Shodasha Upachaaras and so on.On the Panchami ‘Tithis’, Matsya Vrata is held in Chaitra Shukla, Naga Vrata in Vaishakha Shukla Paksha, Anna Vrata in Shravana Krishna Paksha, Upanga Lalita Vrata in Aswin Shukla, and Jaya Vrata in Kartika Shukla. On the Shashthi days, Kumara Vrata is performed in Chaitra Shukla, Skanda Vrata in Ashaadha Sukla, Lalita Vrata in Bhadra Krishna Paksha, and Chandana Shashti Vrata in Bhadrapada Shukla in the name of Devi. Saptami is the day for Surya Deva Vratas on Chaitra Shukla, Vaishakha Shukla, Jyeshtha Shukla, Aashada Shukla, and Sharvana Shukla; Shakha (Mitra) Saptami in Kartika Shukla, Abhaya Vrata in Pousha Shukla, and Achala Vrata (Ratha Saptami) in Magha Shukla are significant. Ashtami is an important ‘Tithi’; Chaitra Shukla Ashtami is stated to be the birthday of Devi Bhavani and as such Mahashtami is a significant day. Similarly Jyeshta Krishna Paksha Ashtami is earmaked for Trilochana Puja, Ashadha /Shravana Shukla Ashtamis, meant for Turmeric Puja and Dashaphala (Ten Fruits) Vrata in favour of Devi. Krishna Janmashtami in Shravana Krishna Paksha is a very essential day for Krishna Puja when day long fasting is observed and the ten Tulasi leaf- worship is performed by reciting Krishnaya Namah, Vishnavey Namah, Anantaaya namah, Govindaya Namah Garudadhwajaaya Namah, Daamodaraaya namah, Hrishi keshaya namah, Pama naabhaya namah, Haraye Namah, and Prahavey Namah. Aswin Suddha Ashtami is observed as the famed Durgashtami destroying Mahishasura during the Dussera Navaratras commencing from the Prathama day of the month. Shri Rama Navami Vrata in Chaitra Shukla Paksha is observed as a fast day for self-purification followed by the Puja as described erelier. During Vaishakha month both the Pakshas are earmarked for UmaVrata on the Navami day; but observed most importantly as the popular Maha- Navami during Aswin Shukla Paksha worshipping Devi Parvati. Bhadrapada Shukla Navami is known as Nanda Navami to worship Devi Durga and Kartika Shukla Namvami is Akshaya Navami when a devotee should perform ‘Tarpana’ to Devas, Rishis and Pitras. As regards Dashami Tithi, Chaitra Shukla is stated to be a day which Dharma Raja is fond of and after fasting till the evening, worship of the Deity with flowers, fruits, ‘Gandha’ etc. should be observed and at the end of the Vrata, bhojan and dakshina is to be provided to fourteen Brahmanas. Jyeshtha Shukla Dashami is the day of ‘Gangavataran’ and is reckoned as ‘Dasahara’or destroyer of Ten Sins when Ganga Snaan is highly recommended; this is the day when ten yogas coincided viz. Jyeshtha Maasa, Shuka Paksha, Hasta Nakshatra, Budha day, Dashami Tithi, ‘Gara’ karana, Ananda Yoga, Vyatipaata, Kanya Rashi’s Chandra and Vrisha Raasi Surya. Shravana Shukla Dashami is marked for Shankara Puja when Nakta Vrata, Japa, Brahmana Bhojana and suvarna daana are commended. Bhadrapada Shukla Dashami is to observe Dashavatara Vrata to worship the Ten Incarnations of Vishnu viz. Matsya, Kurma, Varaha, Nrisimha, Trivikrama /Vamana, Parashu Rama, Rama, Krishna, Buddha and Kalki by day-long fasting and Brahmana Bhojana etc. Ashwayuja Shukla Dashami is the much-celebrated Vijaya Dashami when the Dussehra Festival of Nava Rathras get terminated to mark the killing of Mahishasura by Devi Durga as also to symbolise the Ramleela celebration as Shri Rama killed Ravana and brought back Devi Sita from Lanka. Margasirsha Shukla Dashami is the Arogya Vrata day when ten Brahmanas are to be treated with bhojan and dakshina, while ten Vishwa devas viz. Kratu, Daksha, Vasu, Satya, Kaala, Kaama, Muni, Guru, Vipra, and Rama are to be worshipped. Magha Sukla Dashami is the Day for Angira Vrata to meditate ten Angira Devas, viz. Atma, Vayu, Manah, Daksha, Mada, Praana, Barhishmaan, Gavishtha, Dutta and Satya, where as Phalguna Shukla Dashami, fourteen Yama Devas are worshipped viz, Yama, Dharma Raja, Mrityu, Antaka, Vaivaswata, Kaala, Sarva Bhuta Kshaya, Aoudumbara, Dadhna, Neela,

Parameshthi, Vrikodara, Chitra and Chitragupta. Ekadashi has a special significance among all the Tithis as the Shukla and Krishna Paksha Ekadashis are invariably observed with Upavaasa, Japa, Homa, Pradakshina, Stotra Paatha, Dandavat- Pranama and Ratri-Jaagaranas followed by Dwadashi’s Brahmana Bhojanas and dakshinas. Chaitra Shukla Ekadashi is called ‘Kamada’ or the Fullfiller of Purusharthas and Sin-destroyer. Vaishakha Shula Ekadashi is known as ‘Mohini’and Krishna Ekadashi is known as ‘Varuthini’ when Purushottama and Madhusudhana are worshipped. Jyeshtha Krishna Ekadashi is called ‘Apara’ to worship Trivikrama, whereas the Jyeshtha Shukla is ‘Nirjala’ which is observed with fasting without water from dawn to dusk, and thereafter treat Brahmanas with Bhojan. Ashadha Krishna Ekadashi is called ‘Yogini’and is observed with day-night fast / puja and bhojan to Brahmanas on the following Dwadashi. Ashadha Shukla is ‘Shayani’Ekadashi, Shravana Krishna is ‘Kamika’ Ekadashi, Shravana Shukla is ‘Putrada’ Ekadashi, Bhadrapada Krishna is ‘Aja’ Ekadashi, Bhadrapada Shukla is ‘Padma’ Ekadashi, Aswin Shukla is ‘Papankusha’ Ekadashi, Aswin Krishna is ‘Indira’ Ekadashi, Karik Krishna is ‘Rama’ Ekadashi, Kartik Shukla is ‘Pabodhini’, Margasirsha Krishna is ‘Utpanna’ Ekadashi, Margasirsha Shukla is ‘Moksha da’ Ekadashi, Pousha Krishna is ‘Saphala’, Pousha Shukla is ‘Saphala’, Magha Krishna is ‘Shat Tila’ Ekadashi observed with full penance including Snaana, Daana, Tarpana, Havan, Puja, fast unto Dwadashi Brahmana Bhojan and dakshina. Like-wise, Eakadashis are performed on Magha Shukla as Jaya, Phalguna Krishna as Vijaya, ‘Aamalki’ on Phalguna Shukla and ‘Papamochini’on Chaitra Krishna. As regards Dwadashis, details of ‘Vrata Pujas’ worshipping Vishnu Rupas viz. Keshava, Narayana, Madhava, etc.have been described from Marhasirsha to Kartika Months (Shukla Pakshas) along with the PujaVidhana. Following is gist of Vratas as follows): ‘Madana Vrata’ is perfomed on Chaitra Shukla Dwadashi to dedicate it to Kaama Rupi Shri Hari. On this very day, ‘Bhartru Dwadashi’ is also observed by worshipping Lakshmi and Vishnu too. Similarly, Vratas aiming at various forms/ names of Vishnu are observed on the Dwadashis herebelow: Vaishakha Shukla/ Madhava, Jyeshtha Shukla/ Trivikaram, Shravana Shukla/ Shridhara, Bhadrapada Shukla/Vamana, and Aswin Shukla/ Padmanabha. The Kartika Krishna Vrata called ‘Govatsa Dwadashi Vrata’is addressed to Mother Cow reciting the Mantra: Ksheerodarnava Sambhootey Suraasura namaskrutey, Sarvadeva mayey Devi Sarva devailankrutey/ Maatarmaatargavaam Maatagruheenaarghyam namostutey/ (Mother! Gomata! You manifested from the Ocean of Milk, ornamented by all Devas, worshipped by Devas and Danavas alike; kindly accept this ‘Arghya’ followed by Puja and ‘Nivedana’.On this day of Govatsa Dwadashi, devotees should avoid oilfried items, Cow-milk, curd, ghee etc. On Margasirsha Shukla Dwadashi, ‘Sadhya Vrata’ is performed by assuming the Twelve Sadhya Ganaas, Viz. Manobhava, Praana, Nara, Apaana, Veeryavan, Chiti, Haya, Naya, Hamsa, Narayana, Vibhu and Prabhu. The Ganaas are invoked into a rice spreading and worshipped, after which request Lord Narayana to be pleased. On this very day, a ‘Dwadasha -aditya’ Vrata be also performed by doing Puja to Dhata, Mitra, Aryama, Pusha, Shakra, Amsha, Varuna, Bhaga, Twashta, Viviswaan, Savita and Vishnu. Trayodashi Tithis are well-known for ‘Maha Vaaruni Vrata’ in Chaitra Krishna paksha, if possibly coinciding with Saturdays/ Shatabhisha Nakshatra and if lucky futher along with a bath in River Ganga. On Jyeshtha Shuka Trayodasi, a Vrata for ‘Dourbhagya Shamana’ (pacifying the trends of misfortune) is performed with the Puja of Mandara, Karaveera and Arka flowers to Narayana, while ‘Goraatra Vrata’ is observed on Bhadrapada Shukla Trayodashi by performing ‘Pradakshinas’ and giving away charity to Veda Pandit. The Pradakshina should accompany the recitation of: Gavo mamaagratah santu gaavo may santu pustatah, Gaavo mey paasravatah santu Gavaam Madhey vasaamyaham/ (Cow is ahead of me, behind me, by my side and I reside among Cows!). On Ashwin Shukla Trayodashi, a three-night long ‘Ashok Vrata’ is performed by praying to Shakara Maha Deva kept under an Ashoka Tree; the person who performs the worship gives away a Pratima as daan, along with dakshina.‘Nrisimha Vrata’ is well known on Vaishkha Shukla Chaturdashi, when a devotee requires to keep day-long fast and worships the Deity with ‘shodasho-pacharas’ and recites the Kshama Prarthana Mantra again and again: Taptahaataka keshaanta Jalatpaavaka lochana, Vajraadi nakha sparsha Divya Simha Namostutey/ (Divya Simha! Your mane is shining like molten gold and eyes are glowing like fire balls; the slightest touch of your diamond-strong nails are excruciating; my salutations to you!). After the

Puja, the devotee should sleep on bare earth, with full control of body parts. The Vrata is to be performed a few years to secure high contentment and fulfillment of earthly desires as also salvation after life’s termination. On this very date of Vaishakha Shukla Chaturdashi, Omkareshwar Linga Vrata is to be observed for demolition of all past sins. On Jyeshtha Shukla Chaturdashi, ‘Rudra Vrata’is to be performed for securing unimaginable results by observing ‘Panchagni Yogic Tapasya’. Bhadrapada Shukla Chaturdashi is earmarked for executing Ananta Vrata, while Kartika Shukla Chaturdashi, observance of Pashupat Vrata has far reaching impact. However the most outstanding Vrata of the day/night is stated to be on Shiva Raatri on Phalguna Krishna Chaturdashi, when Nirjala Upavas, Bilwa patra puja, high concentration, Night-long Jaagaran, Stotra-Paath, three-hourly Abhisheka and detailed Puja and japa, purifies a devotee with fulfillment and Shiva Darshan. On Purnimas, Anna-daana would please Chandra Deva in Chaitra month and any kind of charities on Vaishaka purnima would have multiplier-effect; Dharmaraja Vrata on the latter Purnima would please him with Go-Daan, Swarna Daan and Bhojan Daan. ‘Vata Savitri’ Vrata would certainly please Devi Savitri who conquered Lord Yama for the sake of her husband with the prayer of a devotee by reciting: Jagat pujye Jagan -matah Savitri pati devatey, patya sahaviyogam mey vatasthey kuru tey namah/ ( Jaganmata Savitri, You are worshippable to the entire Universe as you are the unique Pativrata. You reside in the Vata Vriksha and as such, I pray to the Vata Tree; do bless me to ensure that I am never separated from my husband). Any woman who prays to Savitri and worships her and treats virtuous women with food and gifts would never lose her husband till she dies herself. Shravana Purnima is the day of Upa Karma of Vedas’, when Yajurvedi Brahmanas should perform Tarpana to Devas, Rishis and Pitras; the Rishis whom Tarpana are to be offered would be of one’s own ‘Shakha’. Rigvedis on Chaturdashi day of Shravana month and Sama Vedis on Bhadrapada Hasta Star should observe ‘Raksha Vidhana’. ‘Uma Maheswara Vrata is scheduled on Bhadrapada Purnima, which requires total abstinence, Upavas on the previous and on the day proper, Jaagaran on the previous night and fast till the dusk time of the day, Pujas on the previous night, on the day and night proper would be compulsory as per shodasopacharas as described in the previous pages of this write-up. This Vrata is expected to be performed for fifteen years, whereafter the ‘Udyapan’ function should be concluded with full formalities of Mantras, homas, and celerbrations. Shakra Vrata is also scheduled on the same day of Bhadrapada Purnima addressed to Indra Deva for ‘Dhana-Dhanya Vriddhi’ or all round prosperity. ‘Kartika Purnima’ Vrata is intended to attain/ retain Brahmatva in the next birth as also to demolish enemies and the Deity to be worshipped is Kartika Deva. On this day of Kartika Purnima at the Pradosha Time, organisation of ‘Tripurotsava’ and Deepa Daana are consideredpropitious; display of illuminations, especially in the vicinity of a river or a water-body would help light up ‘krimi-keetas’, flies, mosquitos, trees, water, etc and would enable ‘Punarjanmas’ (rebirths) as human beings since the upgradation of such ‘Praanis’would indeed be a welcome step for such ‘praanis’. As regards, the Amavasya Vratas, Sanatana Kumara explained to Narada Maharshi that Chaitra and Vaishakha Amavasyas were extremely significant since these days were very dear to Pitras for their Puja, Shraddha by way of offering ‘Pindas’(cooked rice) prepared by the ‘paarana vidhi’, Brahmana Bhojana, especially ‘daanas’ of cows etc. In Jyeshtha month Brahma Savitri Vrata was stated to be imperative on Amavasya. In Ashaadha, Shravana, and Bhadrapada months, Amavasyas are essential for Pitru shraddas, Daanas, homas, and Deva Pujas. On Ashwin Amavasya, it would be good to perform Shraadha Tarpan to Pitaras in River Ganga or more ideally at Gaya. On Kartika Amavasya ‘Deepa daan’given in a temple, or home, near a river, a garden, go-shaala or at a public Place is commendable; on this very day, Lakshmi Puja would be beneficial. Organising Brahmana Bhojan on a Margasirsha Amavasya or better still performing Shraddha on that day would be useful. In fact, Pitru Shraaddhas on Pousha, Magha and Phalguna Amavasyas would be effective]. Tithi Vrata Nirnayas: After the narration of Narada Purana as above, Dharma Sindhu describes Tithi-wise Nirnayaas: Praatipadaa nirnaya: In respect of Vratas and Pujaas on Shukla Pratipada Tithi, the ‘Sankalpa’ (Resolve) for the same would have to be for Pratipada Tithi despite the fact that the ‘purva viddha’ or

carry forward of Pratipada commenced on the previous day and would be valid till the madhyana or mid day next. In case, there is a carry-forward of Amavasya, then again the Sankalpa should not be for Amavasya but has to be for Pratipada. Any Sankalpa is best done between Suryodaya’s Ushahkaala and two muhurtaas later. Like-wise, Dwiteeya Shukla Paksha Tithi is to be decided after considering the Triteeya viddha. In case of Krishna Paksha, if a Tithi is taken as of two parts as ‘Purvaahna’/ before noon and ‘Uttaaraahna’/ post noon, then the dwiteeya tithi is to be considered as Purvaahna. As regards the Triteeya ,with the exception of Rambhaa Vrata, all other Vratas are to be performed three muhurtaas leaving the carry forward of the previous Tithi ie.on the Triteeya Tithi itself. In respect of Gouri Vrata however, slight extension of Kalaa- Kaashtah from the Dwiteeya Tithi to the Triteeya would disqualify the Samkalpa but the carry forward of the Dwiteeya would be in order if theSamlalpa of this Vrata is acceptable soon on the termination of the Triteeya ‘s extension ie on Chaturthi morning. Referring to Ganesha Vrata , Dharma Sindhu stated that the Chaturthi is to be taken into consideration as the Madhyaahna Chaturthi and if the Chaturthi arrives after Madhyaahna then the Vrata is to be performed on the next day . If however Chaturthi extends to the following madhyaana, then Chaturthi is preferably applied to the previouys day itself.Sankata Chaturthi Vrata is to be reckoned as of Chandrodaya kaala Vyapti; if Chandrodaya is on the previous day then the Vrata sankalpa would be for the Triteeya; other wise on Chaturthi proper; if Chandrodaya is reckoned on both the days, then Chaturthi is the day foir the sankalpa. On Panchamis for instance on Naga Panchami Vrata, arrival of Panchami upto the Madhaayna the Vrtata Sankalpa be firmed up on that day itself. But if Madhyaahnas occur in both the days then the Vrata be performed on first Madhyaahna ie on Panchami proper.On Shashthi Vrataas like the Skanda Vrata, the same principle is followed viz. the Purva Viddha or the carry forward upto madhyaana of Shashti be taken into consideration. It may however noted that the Sunday-Shashthi/Saptami combination is unique and is noted as Padmaka Yoga. Saptami Vratas like Ratha Saptami are decided on the basis of ‘Suryastama’on the previous Shashti Tithi without carry forward of Shashthi into the Saptami. In regard to Ashtami Vrataas, especially Krishnaashtami is performed in Krishna Paksha of Shravana Maasa, on the afore- mentioned principle of ‘poorva tithi vidha’ upto Madhyahana. Similar would be the case of Bhavani Puja on Chaitra Shukla Ashtami, Durga Puja Ashvauyuja Shukla Ashtami and Kaala Bhairava Puja on Margasirsha Krishnaashtami coinciding with Bhairava Jayanti. In reference to Navami Vrataas,like Shri Rama Navami on Chaitra Shukla Paksha, Maharnavami on Ashwin Shukla Paksha and Akhshaya Navami of Kartika Shukla Paksha, the analogy of Ashtami Viddha upto ‘ madhyahna’ be considered. Dashami Vrata nirnaya in respect of Vijaya Dashami in Ashviyuja Shukla Paksha and ‘Gangaavatarana’ Snaanas on Jyeshtha Shukla Paksha are observed too. Ekaadashi nirnaya:There are two ways of observing Ekadashi viz. mere Upavaasa and Vrata Swarupa. In the former case, those persons who have sons too could observe Upavaasa but not those who sons in Krishna Paksha. The Vrata with Upavaasa needs to be performed formally as per prescribed Mantraas and Brahmana Bhojana. However, those who observe the Vrata from Aashadha Shukla Ekadashi called ‘Shayani’ upto Kartika Shukla Ekaadashi called Bodhini could do so even if they have sons ; ie. even including the Vrata in Krishna Pakshaas. In fact, Vaishnava Grihasthis do not have the barrier of Shukla / Krishna Paksha irrespective of their having sons or not. The Vrata is highly beneficial for good health, prosperity and contentment. Observance of the Ekaadashi Upavaasa in any case is stated to be compulsory, be it among Vaishavaites, or Shaivaites or Suryopaasakaas and non obervance attracts ‘prayaschitta’ or atonement. The Vrata can be performed by any body from eight to eighty years; in fact whose who are able to observe the Vrata has no age barrier. Married women have to secure the clearance of their husbands, lest it may tantamount to futility and even negative resulting in the husband’s longevity and Naraka vaasa of the woman concerned. Irrespective of being a man or woman, those who might not be able to withstand the rigour of Nakta Bhojana, the Vrata could still be performed by way of securing Havishya Anna Prasasada, besides fruits, tila, milk, water, ghee, ‘panchagavya’ or a mix of five of cow products viz. milk-ghee-curd-urine and dung as per one’s own ability or choice. If for any reason, Ekaadashi Upavaasa is not observed, then the failure could be rectified by observing the Vrtata or Upavaasa on the next day viz. Dwadashi. Those who have no physical strength or disability to perform

the Ekaadashi Vrata, blood relations like wife or husband, sons, sisters, brothers could proxy for the Kartaas. Observing Ekaadashi Vrata is stated to reap the fruits of hundred yagnaas. Ekaadashi nirnaya is based on Vaishnava and Smaarta methods. Ekaadashi occurs in two ways depending on the ‘Vedha’ viz. Arunodaya Dashami Vedha and another is Suryodaya Dashami Vedha; Suryodaya is indeed clear. Vaishnavaas take into account 57 ghadis before Arunodaya while Smartaas consider 60 ghadis before. Ekaadashi takes place in two time capsules: one is Viddha and another is Shuddha. Arunodaya Vedha’s Viddha is stated to differentiate Shuddha Ekaadashi. This occurs in four ways viz. Adhika Ekaadashi, Adhika Dwadashi, both ‘Adhikaas’ and both ‘Anadhikas’. The Tithi of Dwadashi is known as the ‘Adhikata Suryodaya’ preceding Ekadashi. As per Smarta Nirnaya, Dashami’s Vedha Viddha at Suryodaya is called Ekadashi. In case both Ekadashi and Dwadashi happen to be on the same Tithi, then the previous capsule of time is preferred for Upavaasa.Before the Upavaasa and Vrata, the Karta after concluding the Nitya Kriyas in the morning of Dashami should initiate the Sankalpa (Invocation) by saying: ‘ ‘Devesha! We are declaring to take up the Ekaadashi Vrata for three days viz. DashamiEkaadashi-Dwaadashi; kindly bless us to perform the Vrtata without any hindrance’ (Dashami dinaarambha kaarsheham Vratam tawaa, Tridinam Deva Devesha nirvighnam kuru Keshava!)’. Having made the Prayer, the Karta should observe ‘Eka Bhukta’or one meal on the day. During the Vrata / Upavaasa of three days, the Kartha should have a single simple vegetarian meal a day without oily fries and grams, keep restraint on excessive quantity of eating or drinking water or juices, practise celibacy andabstinence, refrain from consumption of honey, observe silence and least possible conversation, avoid day-time sleep, and keep cool and be devotional minded. Next morning, after performing Nitya Karmaas, the Karta should face East-ward with folded hands with flowers, take ‘Achamana’with the water from a copper vessel and express his / her resolve as follows: Ekaadashyaam niraahaaro bhutwaahamapa- rehani, Bhakshaami Pundarikaasha sharanam mey Bhavaachyuata/ (Hey Pundarikaaksha! I will fast on Ekaadashi and on the following day shall break the fast; Achyuta! Kindly ensure my good health.) Those Kartaas who are unable to perform perfect fasting might help themselves with water, or milk, or fruits, on the pattern of Nakta Bhojana. Shaivaits should execute Rudra Gayatri and others regular Gayatri must recite along with the Sankalpa. In case, Ekaadashi arrives at mid-night, fasting should extend beyond mid-day. After the Sankalpa, the Karta should take three sips of water from the prescribed vessel, while reciting Namo Nartaayana Mantra three times and having prepared a ‘Kalyana Mandapa’ settle down to execute formal Puja of the Idol with Deepa-Dhupa-Pushpa-PhalaSnaana of the Idol-Yagnopaveeta-Vastra-Naivedya-Arati- Mangala Vaadya-Geeta-Nrityaadi Upachaaraas and Raatri Jagaranas. The Ekadashi Niyamaas include avoidance of harsh language or impure thoughts or bad countenances. Patience, calmness and truthfulness ought to be the hallmarks.

Dwadashi Tithi Puja: Next morning on the following dwadashi again well before sun-rise after ablutions, pray to Surya Deva, execute normal Sandhyaa Vandanaadi nitya karmaas , perform Punah-Puja to be followed by Brahmana Puja-Bhojana dakshina Vastradaaadi vidhis, break the Ekaadashi Upavasa finally by reciting : Agnaana timiraandhasya Vratanaanena Keshaava! Praseeda Sumukho Naatha Jnaana drushti pradobhava/ (Hey Keshava! Be pleased as the Vratathat is just concluded and bless me by letting me out of ‘Aganaana’or ignorance and grant me Jnaana Drishti or the vision of wisdom!) . In the event of unsatisfactory observance of the strict regime of Dashami-Ekaadashi - Dwaadashi Vrataas, the Prayascchitta or atonement is to recite the ‘Ashtaakshara’ Mantra viz. ‘ Om Namo Naraayanaaya’ hundred and eight times for minor derelictions and one thousanad and eight times for major lapses. The termination of the act of atonement would be to mix up Tulasi leaves in the ‘Naivedya Anna’ mixed with ‘Amlaaphala’ or goosebury fruit. Dwadashi Paarana must be done before the close of the Tithi. Dwaadashi ‘Niyamaas’ or regulations include avoidance of day-sleep, consuming of other’s food and double bhojana; honey, eating or drinking in glass utensils, consumption of oily food, meat and oily food, pulses like masoor (Red lentil), Chana (green lentil), Urad, til /sesame seed products etc; use of cosmetics including eye-lotions; anger-greed-untruthfulness, any kind of intoxication, betel leaves, and

so on. While these regulations are in the Kaamya Vratas, the Nitya Vrataas are flexible in the sense that those who might not have ability to the observe strict procedures, especially the day-night fasts, atleast they could undertake a light meal without ‘Anna’ (cerials). Incidentally, ‘Maha Dwaadashis’ are of eight types: That tithi which is predominetly Ekadashi but extends into Dwadashi is called ‘Unmeelani Dwadashi’. That Dwadashi which is Shuddha or of Shukla Paksha extending to the next phase of Krishna Paksha is called ‘Vaangjuli’. If Ekadashi occurs at Suryodaya and extends to Dwadashi upto the next morning’s Trayodashi then the Maha Dwadashi is called Tridarshi Dwadashi. If Dwadashi extends towards Darshani/ Amaavawasya or Pournaamaasi, then it is called ‘Pakshavardhani’. If it is with Pushyami then it is called Jaya Dwadashi, with Shravana then Vijaya, with Punarvasu then Jayanti, and with Rohini then Papanaashani. Upasaasaas on these Maha Dwadashis are of great significance as would reduce the impact of sins and lead to the path of Moksha. Trayodashi Tithi Nirnaya: It may be noted that Trayodashi falling before Shukla Paksha and after Krishna Paksha are significant. Beginning from a Shukla Paksha Trayodashi falling on a Saturday, Pradosha kaala Vrata pujas of Bhagavan Shiva and nakta bhojana executed on twenty four Shukla Trayodashis would have far reaching consequence. That Nakta Bhojana is called Chaayaa Nakta and this is required to be performed as Trayodashi lasts six ghadis / three muhurtas ahead. Chaturdashi Nirnaya: Chaturdashi is counted as occurs on before Pournami in Shukla Paksha or on a day before Amavashya in Krishna Paksha. On each Krishna Chaturdashi, Kamya Shiva Raatri Vrata is performed as in the case of Maha Shiva Raatri; that is the timing should be such that Chaturdashi should be till midnight. Paarana should thus be during Chaturdashi; other wise, this has to be till the next morning on Purnima.

Pournami-Amavasya Nirnaya: Except Savitri Vrata which can be observed on both Pournami and Amavasya, all other Vratas are scheduled on Amavasya keeping in view the Vachana / Principle : Bhutoshtaadashanaadhibhih ie. even if there is a ‘vedha’( protrusion of time from one tithi into the subsequent tithi) from Chaturdashi to the next tithi by eight ghadis. That is why the vedha from Chaturdashi to Amavasya is worthy of performing the Vrtas on Amavasya too. In fact, Amavasyaas coinciding with Mondays and Tuesdays are considered as very auspicious for Saanaas, Daanaas, and Pujas. Like wise, Sundays falling on Saptamis and Tuesdays on Chaturshis are auspicious. The Soma – vati Amavasya Vrata is preferably performed before ‘Aparaahna’ or before noon and not in the time there after. The ‘Kshura Karma’ or head shaving cermoney for Yatis must be performed on Pournami Mornings upto six ghadis, lest the third muhurtha there-before is to be counted as Chaturdashi.

Ishti kaala nirnaya: [Vedic followers performing ‘Aouposana’ or Invocation of Deities are required to carry out a ritual called ‘Sthaalipaaka Yagna’ called ‘Ishti’ or what Rishi Bodhayana popularised and thus called Bodhayana Ishti; this is normally observed on Prathama Tithi after Amavasya or the New Moon or Pournami the Full Moon] Talking of the appropriate time for executing the ‘Yagnaas’, the suitable time is stated to be at the Paksha Paapitada Tithi, while the Anvaadhaana or the preamble- Agni Karya to the Yagna is performed, the actual Yaagaas are performed at the ‘Pakshaanta Parva’or the termination of festive occasion. Thus,Yaagaas should not be executed in the fourth phase of a Pratipaada. Then the Anvaadhana should be performed before the Parva and the Parva should be in the Pratipada Purna Tithi. If parva falls in a Khanda Tithi or a broken Tithi, one should take into account the shortfall or the excess of ghadis and decide the gap by half of the ‘Sandhi’or the breach. The Sandhis are four kinds viz. Purvaahna Sandhi, Madhyaana Sandhi, Aparaahna Sandhi, and Raatri Sandhi. If the day time is divided as of two parts, the Purvaartha is Purvaahna and Paraartha is Aparaahna. The gap of two ghadis between Purvaahna and Aparaahna is called as Madhyaahna.

Pinda Pitru Yagna kaala nirnaya: As per those who are Rigvedis, ‘Pinda Pitru Yagna Kaala’is reckoned as the day’s ‘Sandhi’ between Amavasya and Pratipaada ; this is divided into five parts and the fourth part known as Aparaahna would be the time for Pitru Yagna. In case Sandhi is in Aparaahna, then the Anvaadhaana is in Madhyaahna; if Sandhi is before Madhyaahna or Purvaahna then Anvaadhaana would be at ‘ Yagaanantara’s Aparaahna’, but if the Sandhi is during ‘Ahoraatra’ or overnight then Anvaadhaana would be in the Amavasya day time itself. Now, Yajurvedis and Hiranyakesi Shaakhaites believe that Pitru Yagna be performed during the Sandhi Kaala, irrespective of Aparaahna or Madhyaahna; in this case, Aparaahna is divided as of five parts and the fourth part is the Pitru Yagna kaala. Sama Vedis, Katyaayanis and Sankhyaayanas believed that Anvaadhana be performed on the same day as on Pitru Yagna; that too in the third part of the day time’s ‘aparaahna’. Those Rigvedis who observe ‘Grihyaagni’ or house-hold Agni Karya consider that if Darsha Shraaddha is on the same day as of Pinda Pitru yagna , then they should perform both by the ‘Vyatishanga’method ; in other words, Vyatishanga is to perform ‘Saha Prayoga’or both at the same time. If there is a Khanda Parva or on different days, then Darsha Shraddha be done on the previous tithi and Pinda Pitru Yagna on Amavasya proper. However those who observe ‘Shroutaagni’, the method of Sampurna Darsha ie. Darsha Shraaddha and Pitru pinda yagna is to segragate the two and follow the procedure of Anvaadhana, then Vaishvadeva, later on Pinda Pitru yagna and finally the Darsha Shraadda. But they should not follow the short-cut method of ‘Vyatishanga’; then only the ‘Saagnika’ or the follower of Agni Karya would have appropriately performed the Pinda Pitru Yagna; otherwise, he should not at all resort to this yagna.If one ‘Ishti’ or the seriatum is defective, he should perform Prayaschitta by way of ‘Paada kruccha’ or atleast ‘Ardha kruccha’, lest Agni is stated to have doused off and would need to be revived again from the very beginning. If Pinda Pitru Yagna is either not done or is defective, then there must be a ‘Sankalpa’ or Invocation at the Ishi Sthaanaa or the Place of Ishti Yagna saying Sapta hotaaram hoshyaami four times and perform ‘Puranaahuti’.

Amavasya nirnaya in reference to Darsha Shraaddha: Darshana Shaddha is performed on Amavasyas’ Aparaahna which is the fourth part of the five parts of the Tithi. The Shraddha is observed on the previous day in case Amavasya falls either fully or as a carry forward to the next day. The determination of Amavasya depends on the extent of the tithi; if it falls equally on the previous and the subsequent day then it should be reckoned as the next day. For eg. If Chaturdashi has seventeen and Amavasya has twenty three ghadis of a day of thirty ghadis, then the next day is appropriate for the Shraddha. Alternatively, if Chaturdashi has twenty three ghadis and Amavasya sixteen, then the Shradda nirnaya should be for the earlier day. Aahitagnis or those who perform nityaagni homamas should first perform Vaishva -deva cum Pinda Pitru Yagna and then exercise the ‘Varshika Shradda/Abdika’. If Amavasya Shraddha is not executed properly, then ‘Nyusha Vaacha Mantra’ be recited hundred times as a prayaschitta or atonement.

Ishti and Sthaalipaaka Prarambha nirnaya: The Ishti and Shtaalipaaka Yagnas described as above are required to be done in ‘Purna Maasa’ or the Shukla Pahshas only and not on Darsha Shradda Day. However , Darsha Pourna Karmas are initiated after the Aadhaana Homa ( offering at the very beginning) and ‘Grihapraveshaneeya Homa’ or the preliminary Homa, then this has no objection.

Vikriti Karmakaala nirnaya: Vikriti karmas are of three kinds: Nitya, Aagrayana and Chaaturmaasyaas; Vikriti’s of Naimittika Karmas are like Jaateshti, while Kaamyaas or those Karyas aimed at success for fullfilling defined purposes of ‘Purushartha’ nature. Like wise Yagnaanga Vikrutis are of two kinds viz. Nithya and Naimittika and these are done either on ‘tadyatkaala paksha’ or on two sandhyaakala basis or on Parva Dinas or festival days or on Deva Nakshatra Days of Shukla Maasa viz. Krittika to Vishakha. Pashu yaagaas are performed in Varshaa kaala (Rainy Season) in either Dakshinaayana or Uttaraayana in Shravana Maasa.

Chaaturmaasa is observed in four ways: the best method is on the basis of ‘Yaavaajjeeva’ basis or all through one’s life time; in this case, the Chaturmaasya can be from Phalguna Pournami or Chaitra Pournami and after doing Vaishwa Deva Parva / intiation and commencing from Aashaadha Purnima to four months hence. In a single year method, the Vrata should be terminated either by a Pashu Yaaga, or Soma yaaga. In Dwadasaaha or Twelve Days method, on the first day the Kartha should perform Viashva Deva Puja, on the fourth day Varuna Praghaasa, on the Ashtama-Navamis Saaka medha, and on the Dwadasha day the Sunaaseereeya puja. The Chaaturrmaasa in a Five Day Observance, some opine that it should commence in Uttaraayana Shukla Paksha Deva Nakshatras. Exceptionally, the Vrata might even be observed on a Single day basis on any Chitra Maasa Purnimaas. There is also a possibility of a Week-long Vrata comprising Vaishwa Deva Para for two days, Varuna Praghaasa on the third day, Grihamedhheya on the fourth day, Maha Havis on the fifth day, Pitru Yagna and Saakamedha on the sixth day and ‘Sunaaseereeya’on the seventh day. Kaamya Naimittikeshta nirnaya: Kaamya –Ishtis are performed on the basis of Saamaanya Vikruti basis mentioned above on Shukla Paksha Deva Nakshatras. However, Jateshti Vrata by the wives of the Karta requires ‘Ananaashoucha’ or physical purity for twenty nights . Nitya Karmaas which are a component of Yagna Kaarya ought to be observed simultaneously and hence need for separate emphasis. In case there is a ‘Havirdosha’or such deficiencies, the persons performing the Naimittika Karmaas need to follow the procedure of ‘Nirvaapana’or realisation of shortfalls in the ‘Karya’ and resume the Anvaadhana once again.

Aadhaana Kaala: Adhaana is decided on the basis of Parva and Nakshatra. This covers the entire Parva or the process from the stage of ‘Sankalpa’or invocation upto ‘Purnaahuti’ or termination. If this is not possible, the Parva may be considered as from the ‘Garhastyaadhaana’ to ‘Avahaaneeyaadhaana’ and the same is applicable to Nakshatra nirnaya too. In case the Karma Kaala extends to two days in the Parva then Nakshatra Yoga be applied. Undoubtedly, the best possible combination for the Adhaana Kaala is that of Vasanta Ritu- appropriate Nakshatra- and Parva. In case the Ritu is otherwise, then Aadhaana nirnaya might be passable but the Nakshatra alone and Parva alone are not suitable then the Aadhaana Kaala is not approved. As per ‘Sutraantarokta’, the suitable Nakshatras are Krittika, Rohini, Uttara, Mrigasira, Punarvasu, Pushya, Purva Phalguni, Purvaashaadha, Hasta, Chitra, Vishaakha, Anuraadha, Shravana, Jyeshtha and Revati. As per ‘Ashvaalaayanasutrokta’ the select Nakshatras are Krittika, Rohini, Vishaakha, Purva Phalguni, Mrigasira, and Uttaraabhaadra. If Aadhaana is based on Soma Kaala, then Ritu and Nakshatra considerations might not be too relevant.

Grahanaas: Grahana Nirnaya: As long as one could vision Chandra and Surya Grahanaas (Eclipses), one would reckon as the Punya Kaala or the auspicious time. Even if the Grahana were not visible due to

the obstruction of clouds or so, even then on the basis of the information available as per the calculation of ‘Shastraas’about the ‘Sparsha’( beginning) and Moksha (end), one should observe the required ‘Snaana-Daanaas’. Surya Grahana on Sundays and Chandra Grahana on Mondays are called ‘Chudaamani’ and ‘Daanaadi Karyaas’ bestow endless Punya. One should take bath for ‘Baahyaantara Shuchi’ or external and internal cleanliness as soon as the Grahana Sparsha or the First Touch; during the course of the Grahana, one should perform Homa-Devarchana-and Shraaddha. When Grahana is receding, then Daanaas are required to be executed and at the time of Moksha, one should take bath once again; the bath at the ‘Sparsha Kaala’ and Moksha Kaala are of distinct waters; the Mukti Snaana is defined as follows: Sheetamushnodakaat punyamapaarakyam parodakaat, Bhumishthamudhrataa punyam tata prasravanodakam/ Tatopisaara sampunyam tatah punyam Nadi jalam, Tatastirthanadi Gangaa Punyaa punyastombhudhi/ (Cold water bath is more propitious than with hot water; better bathe with one’s own water; fresh water from the depths of Bhumi is better from well water exposed and stored; water from a flowing water is better than in a waterbody; Tirtha water like Ganga is better than that of a from a river; and bathing in Samudra water is by far better than even a river like Ganges!). Grahana Snaana should be with the same clothing as during the Grahana and then only the bath would be stated as Mukti Snaana; that bath need not be by reciting Mantras. ‘Suvasini Strees’ or house wives who have their husbands alive could have neck-deep bath but those women who like to be purer to take headbath do have the option to do so. Those women who are in the menstrual stage should keep her utensils seperated and should not sqeeze her wet clothes after the bath. Fasting three days before or atleast one day before would bestow ‘Maha Phala’ but those Grihastis with sons and daughters need to take up the fast. But they should perform Deva-Pitru Tarpana. Persons of all the ‘Chatur Varnaas’ should wet the clothes after an Eclipse as they would be subject to the regulations of ‘jaataadi sutaka’ or ‘Ashuchi’ / impurity of births and deaths as they would have been deemed as having visioned the Rahu Graha: Sarveshaametavarnaanaam sutakam Rahu Darshaney. During the ‘Grahana Kaala’, Go-Bhu-Hiranyaadi Daanaas would accord far-reaching benefits. It is stated: Sarvam Gangaa samam toyam, Sarvey Vyaasa samaah Dwijaah, Sarvam Bhumi samam daanam grahaney Chandra Suryayoh/ (On occasions like Lunar or Solar Eclipses, all kinds of waters are like Ganga water; all Brahmanas are like Vyasaacharya; and all kinds of charity are as good as Bhu daana). Describing the effectiveness of Daana, it is stated: Samanu -braahmaney daanam dwigunam Braahmanbruvey, Shrotriye shata saahasram paatreychaanantyamashnutey/( Offering greetings / namaskaaraas to a Brahmana by birth might be misplaced but providing charity to a ‘Dwija’ or twice-born who has the qualification of Samskaaraas like Upanayana or thread marriage and Gayatri Mantra secures better Punya; a Brahmana who has the Samskaaras but devoi d of Vedaadhyayana is called a Brahmanabruva but still charity to him would be worthy of hundred times more; charity to a well read Brahmana ‘Srotriya’ or he who follows the Brahmana Dharmaas in full spirit and practice would fetch Ananta Punya). Grahana Shraadha should be done with suitable Dakshina and possibly with Ghrita yukta bhojana followed by Mantra Punascharana; the relevant Mantra states: Chandra Suryoparaagey cha snaatwaa purvamuposhitah, Sparshaadi Moksha paryantam Japenmantram samaahitah, Japaadashaam shato homastathatha homaaccha tappanam, Homaashaktou japamkuryaatdhoma sankhyaa chaturgunam/ (One should discard bhojana well before the Grahana , take bath at the ‘Sparsha’ or touch of the Grahana and its ‘Moksha’ or termination and perform ‘Japa’ althrough the Grahana Kaala. Out of the ‘Japa Sankhya’ (number) so performed, one tenth of the Sankhya should be the homa sankhya and one-tenth of the homa sankhya should be the Tarpana sankhya. In case, one cannot perform Homa and Tarpana, the Japa sankhya may be quadrupled. In case tarpana is performed then they should first recite the Mula (Root) Mantra and then recite :Amukaam Devataam tyarpayaami and offer palms-full of water and again sprinkle water on one’s head reciting: Amukaam devataamahamabhishinchaami/ before the Tarpana at the rate of one tenth of the tarpana; this would be followed by Brahmana bhojana to the extent of one tenth of the Brahmanas engaged for the bhojanadaana-dakshinas. Thus the entire process of Japa-Homa-Tarpana- Maarjana-Vipra bhojana comprising the five components is called ‘Punascharana’ following Surya / Chandra Grahana Darshana. The Punascharana Mantra vidhana is as follows :- Before Grahana Sparsha, the Karta takes Snaana and Aasana and recites the Mantra :Amukagotromuka Sharmaaham Raahugrastey Divaakarey Nishaakarey

vaa Amuka Devataayaa ; Amuka Mantra siddhi Kaamograasaadi mukti paryanta mamuka Mantrasya Japa Rupam purascharanam karishye/ (The Sankalpa states that I-of the gotra-naama solemnly resolve that the entire period during the Touch and Termination of the Solar/ Lunar Eclipse period will observe Mantra-Japa- Purascharana). TheMantra after Grahana Moksha and performing Snaanaadi nitya karmaas would resolve by reciting : Amuka Mantrasya kritaitadgrahana kaali Kaamukasankhyaaka Japa saangataa siddhyartham taddasaanga homa taddasaanga tarpana taddasaanga maarjana taddasaanga Vipra bhojanaani karishye/ After the Sankalpa, one might perform the seriatum of the Sankalpa failing which the Japaa to the extent of four times of the original Japa sankhya be recited. Those who are unable to perform the Purascharana as above might at least recite Ishta Devata Prayer and Gayatri Japa.

Do’s and Dont’s at the Grahana Kaala:Sleeping during the time of Eclipse leads to illnesses. Passing urine ends up in poverty and bad luck. Easing the stomach (Stools) leads to the life of ‘krimis’ in the following birth. ‘Maithuna’ lands up as a pig in the next birth. Head bath during the Eclipse period leads a person to leprosy and Bhojana in the time paves way to naraka. Eating the remnants of bhojana cooked before or during the Grahana Kaala is prohibited as would lead to stomach and digestive problems and similarly drinking even water would tell upon the system. However,the carry forward storage of curd, milk, butter, ghee, unused oil and such other uncooked stocks might be consumed after the Grahana but should be duly covered by ‘Dharbha Khandaas’ as would be proteceted by the rays of Sun or Moon in grahana. ‘Garbha Strees’ women during conception ought to protect themselves from the fall of the rays as there had been several evidences of the babies born thereafter sufferng from physical deformities.

Grahana Vedhi Vichara: In the case of Surya Grahana, there would be a Vedha or time difference of four Yaama Kaalaas (each day or night has eight yaamaas or four praharas and each yaama has senven and half ghadis) and in respect of Chandra Grahana the Vedha would be three Yaamaas. Thus, if Surya grahana is in the early morning, then nothing should be consumed for four yaamas before. If the Surya Grahana is scheduled in the second yaama of the day, then any consumption before two yaamas is prohibited. Likewise if Chandra grahana is in the first yaama of a night, then bhojana is to be avoided during the day’s last two yaamaas before the eclipse. Exceptions are provided however in respect of children or the Old persons and in their case, bhojana is allowed upto one yaama or 6-8 ghadis therebefore. A capable person who eats during the Vedha kaala should atone by keeping fast for three successive nights . Grahana kaalaa bhojana attracts ‘Praajaapatya Kruccha Prayaschitta’. Again, if Surya and Chandra secure redemption only after their normal setting times or at the time of their day or night terminations respectively (Sunset or Moon Set), it is stated that they are in a stage of ‘grasta’ or dormancy; in that case one is required to take bath and purify to vision the full ‘bimba’or globe on the next day and then only take food.

Janma raashi phalas of Grahanas and Daana Vidhis/regulations: The Janma Raashi impact of Grahanas on individuals is as follows:- Swajanma Raashestruteeya Shashthaikaadasha Dashama Raashisthitam Grahanam Shubhapradam, Dwiteeya Saptama Navama Panchama Sthaaneshu Madhyamam, Janma Chaturthaashthama Dwaadasha Raashi Sthitamanishthapradam/ (Grahanas coinciding with the third, sixth, tenth and eleventh Raashis bestow ‘Shubhapradam’ or auspiciousness. If the Janma Raashi is in the Second, Seventh, Ninth and Fifth Places then the impact is medium. But if Grahanas fall on the fourth, eighth, and twelfth Raashis, then the effect is ‘Anishtha’ or bad. [ Incidentally, the Raashi positions are as folows: Mesha (Aries), Vrishabha (Taurus), Mithuna (Gemini), Karkataka

(Cancer), Simha (Leo), Kanya ( Virgo), Tula (Libra), Vrischika (Scorpio), Dhanush (Saggitarius), Makara (Capricon), Kumbha (Aquarius) and Meena (Pisces)]. As the impact of Grahanas on specified Janma Raashis and and Janma Nakshatras is adverse then Raashi-Graha-Nakshatra ‘Shanti’ ( pacification) would correct the possible effects as per the Instructions of Gargaachaarya; if the perscribed Shaanti is not within one’s reach, atleast ‘Bimba Daana’ may be performed. The procedure is to prepare Chandra Bimba (Globe-like Swarupa) or Surya Bimba in Silver as also Naaga Bimbaas in gold and place the two bimbas viz. Chandra or Surya and of Naaga representing Rahu graha in a Copper or Kaasya Paatraas (Vessels) filled with ghee and Tilas or Sesame seeds wrapped in Vastra (Cloth) and Dakshina (fees) and invoke Chandra or Surya as the case may be and Rahu graha stating: Mama Janma Raashi Janma Nakshatra sthitaamuka grahana suchita sarvaarishta shaanti purvakamekaadasha sthaana sthita grahana suchita Shubha phala praaptaye bimba daanam karishye/ Thus giving away the Daana with the above‘Sankalpa’to a well-read Brahmana, the following prayer be recited: Tamomaya Maha Bhima Soma Suryo vimardana, Hema Taara pradaanena mama Shanti prado bhava/ Vidhun tuda namastubhyam Simhikaanandanaachyuta, Daaney naanena Naagasya rakshamaam vedhajaadbhayaat/ (Andhakaaramaya! Maha Bhayankara! Rahu Deva! You have the ability of beating up even Surya and Chandra! You provide happiness to your mother Simhika Devi; Achyuta or the Undiminishable; as I make this obeisance by offering this Naga Bimba at the time of the Grahana, do relieve me of the Grahana Vedha and provide me security and destroy my fears).This procedure is valid for those affected by those born in the twelfth, eighth and fourth Raashis. Such persons affected by the Grahana should not vision the Chandra or Surya Bimba in any case.

[Narada Purana describes as to how Chandra-Surya Grahanaas take place; the Essence of the relevant Chapter on Grahanaas in brief is as follows: Chandra Grahana (Lunar Eclipse) takes place on a Pournami and Surya Grahana (Solar Eclipse) on Amavasya and these are called Parvas. As ‘Grahas’ rotate on their own axis and perform Pradakshina (circumambulation) around Bhumi, that path is known as the ‘Kasksha’or region of that Graha. Prithvi is far away from the Sun path and Chandra is nearer and is in between Surya and Prithvi. In the direction in which Surya travels, the shadow of Prithvi falls in the opposite direction of Surya’s path and the length of the rotating shadow is equal to that distance. As Prithi is round, the shadow of Chandra is also rounding, moving six ‘Rashis’ away from Surya. Chandra rotatating on its own axis moves along with Surya on the Southern Rekha (Line) and that time is known as Darshanta Kaala ie at the junction of the termination of Amavasya and the beginning of Shukla Pratipada; similarly, when Surya reaches six Rashis ahead that time is Pournima. Thus Surya is shadowed by Chandra and Chandra is shadowed by the shadow of Prithvi; that is why during Surya Grahana, Surya is known as Chhadya or the shadow maker and Chandra is Chhadak; again, in Chandra Grahana, Chandra is Chhadya, Earth’s shadow or Bhubha is Chhadak or Grahana Karta. The ‘Vilambana’or the delay of time between the ‘Chhadya’and ‘Chhedak’ is known as ‘Chhanna’ or ‘graas’. Thus when Chandra is fully invisible, then the Lunar Eclipse is stated to be complete or ‘Sarvagraas’. If Chandra grahana is a ‘Khanda Grahana’ or a partial eclipse, then Prithvi’s shadow falls on Chandra to that extent. Surya Grahana (Solar Eclipse): When Chandra travels while in rotation between Surya and Prithvi and lies in the Southern direction under the level of Surya, that day when Sun rays fall on the top portion of Chandra, that night is called as Amavasya since Chandra’s lower portion is invisible on Earth. It is on that Amavasya when Chandra comes in between Prithvi and Surya and Surya’s ‘bimba’ disappears at a point of time, that particular Amavasya is stated to the time of Surya Grahana (Solar Eclipse). As in the case of Lunar Eclipse, there might be Sarva graas or Khanda Graas of Solar Eclipse too. On Amavasya, Chandra’s Chhaya falls towards Prithvi and in that Chhaya Bhubhubhagh falls and Surya bimba disappears; the extent of disappearence denotes the full or partial Solar Eclipse. Maharshi Sanandana explained to Narada Muni the methodology of calculating the exact time and duration of the Eclipses as also the general

impact on various other Grahas. The belief in Puranas that Rahu was responsible for the Eclipses as he was annoyed at the successful attempts made by Surya and Chandra to dismember him, although succeeded to secure ‘Amrit’ and as a result accomplished the status of Grahas, was not unfound; it is believed that Rahu was dismembered from one entity into two as Rahu and Ketu and Lord Brahma set up Rahu in the shadow of Chandra and Ketu in the shadow of Prithvi and appointed them as Grahas (Planets); while Rahu and Ketu were positioned as the shadows nearby to Surya and Chandra respectively and were thus stated to be responsible for the Eclipses. ]

Samudra Snaana Vidhi:: Samudrey Pournamaasyaamavasyaadi parvasu snaayaat, Bhrigu Bhoumyta diney Snaanam varjyayet/ (Bathing in a Sea is permissible only on Pournamis and Amavasyaas that too on any day excepting Tuesdays and Fridays). Just as Ashwatha Vriksha (Peepul Tree) and Samudra are prayed to by way of visioning any time but not touched indiscriminately, the Vriksha could be touched on Saturdays only and Samudra is touched only on ‘Parva dinaas’as specified. However such restrictions of touching or bathing are not applicable to Rameshwara Setu as indicated in some ‘Grandhas’ or Sacred Books.

Tithi-Nakshatra Vidhis:Saptamyaam nasprushettailam Neela Vastram na dhaarayet, Nachaamyaamalassnaam na kuryaatkalaham Narah, Saptamyaam naiva kurveeta Taamra paatrena bhojanam/ (On Saptami Tithis, oil must not be touched, blue clothing is not worn, bathing by applying Amala Oil is prohibited, arguments and fights are avoided and use copper plates or utensils for serving food. On Nanda tithis viz. Pratipaada, Shashthi, and Ekadashi, oil-baths should not be resorted to; on Rikta Tithis viz. Chaturthi, Navami and Chaturdashis, hair cuts are disallowed; on Jaya Tithis viz. Triteeya, Ashtami and Trayodashi meat-eating is forbidden and on Purna Tithis viz.Panchami, Dashami and Purnimas copulation is barred. As regards the specific days of a week, ‘Abhyangana’ on Sundays, Tuesdays for hair cuts, and Stree-Sangatya on Wednesdays are taboo. Forbidden Stars are Chitra, Hasta and Shravana for oil applications and baths; Vishakha particularly coinciding with Pratipaada for hair cuts; Magha, Krittika and Uttara fot stree-sangathya; Saptami for Tila Tarpana and Tila Bhojana; Ashtami for consumption of cocoanuts and bye products; Navami for Tumbilouki vegetable; Dashami for eating Parora or Snake gourd mvegetable, Ekaadasham Nishpaapa Dhanya; Dwadashi Masoora Dal and on Trayodashi Vangakaaya or Brinjal. Other do’s and don’ts:Purnima Darsha Sankraanti Chaturdashyashtameeshucha, Naraschandaala -yonousyaa thaila Stree maamsa sevanaat/ (If a person takes up oil-woman-meat on Purnima-DarshaSankraanti-Dwadashi or a Shraaddha day, then he is bound to become a chandala in his next birth.) On these days, clothing should not be warped. In the nights of those Tithis, one should not carry Mrittika or Sand, Gomaya or dung, or water. Gomutra or the urine of cows should not be handled. On Amavasya and such other ‘Parva Dinaas’ tila homaas be performed and daanaas be given away for the safety and well being of the self and family members. On Parva Dinas or festival occasions, Vedaadhyayana be avoided but physical and internal cleanliness as also celibacy be ensured. On Pratipada, Darsha / Amavaasya, Shashthi as also on Shraaddha days, Birth days, Vrata days, Sundays and at the time of mid day baths, teeth brushing with neem twigs should be avoided but ash of homaas be used; otherwise, mouth wash be done a dozen times and dry leaves be used to clean up the tongue. Indeed these regulations are being mentioned by way of practical usage but not with a view to acquiring knowledge.

DWITEEYA PARICCHEDA

In the earlier Chapter, common Tithi Nirnayaas were outlined but specific details of Maasa-Tithi Nirnayaas were not described in detail. It is possible that there might have been some repetition but the following pages provide explanations in details and highlight certain facts more comprehensively.

Chaitra Maasa

Chaitra Shukla Pratipaada heralds the New Year. In Mesha Sankranti, the first and previous ten ghadis are considered as Punyakaala. If the Samkramana starts before the previous midnight, then the Punyakaala is stated to commence on the previous night and otherwise then the Uttaraartha Punya kaala is considered as on the following day. In case the Sankramana is exactly on the midnight then both the days are deemed as of Punyakaala. Even if Chaitra Maasa happens to be an Adhika Maasa / Mala Maasa, then also the ‘Tailaabhyangana’ / oily head bath and other formal duties need to be performed and the New Year is declared as has begun. Each house-hold would then have a festive look and the Praatipada Morning should witness freshness with Nimba Patra Bhakshama with gud /jaggery and raw Mango pieces signifying equanimity of the mixed tastes of the New Year. That indeed announces the Vasanta Nava Rathris or the Devi Sharannava Raatris (Nine Nights). [ Parameswari is stated to assume NINE SWARUPAS OF DEVI viz. Brahmi / Devi Sharada as ‘Hamsavaahini’ / seated on a Swan with Kamandalu, Aksha Maala, Pustaka, Paasha and Chinmudra; Maheswari-Vrishabha Vaahini / seated in a bull, wearing a Crest Moon and Trishula /Trident; Koumaari as Mayura Vaahini / riding a Mayura or peacock with Shakti as her Aayudha / weapon; Vaishnavi as Garuda Vaahini with Shankha-ChakraGadaa ( conchshell, disc and mace); Indrani with Vajraayudha; Sharada with Veena bestowing knowledge; Mohini with Amrita Kalasha distributing Nectar to Devas and denying to Asuras; Raja Rajeswari / Kameshwari seated on a lotus with Paasha, Ankusha, Pushpa Baana and Chaapa bestowing wealth, food, happiness and contentment; Devi Chamundi the Simha Vaahini /seated on a lion and destroying the most potent Demons like Chanda-Mundas and protecting the virtuous and the wise from their torment and finally as Gajalakshmi seated on a lotus with elephants geeting her with their trunks aloft and providing happiness to her devotees. The Nava Swarupas of Jagan Maata signify the assurance to the Universe the truism: Ekaivaaham Jagatyaatraa dwiteeyaa kaa mamaaparaa/ (I am the eternal and unique Shakti and none else!) ]

Chaitra Shukla Paksha Vrata Pradaana: On Pratipa Tithi, Prapeya (Pousala or Water supplying rest houses) daana is observed to satisfy Pitru Devataas; if one is unable to do so every day in the Month pots of water are given as Daana to Brahmanas; the relevant Mantra is: Esha Dharma ghato datto Brahma Vishnu Shivaatmakah, Asya Pradaanaatsakalaa mama santhu manorathaah/ ( This dharma ghata or pot of Dharma representing Brahma-Vishnu- Maheshwara is being given as charity so that my ‘manoratha’ or menal desires be fulfilled). This type of Daana is not only done on Pratipada Tithi of Chaitra Maasa, but on Chaitra Shukla Panchami, Vaishakha Shukla Triteeya, Maagha Shuka Trayodashi, Kartika Saptami, Maargaseersha Navami and Phalguna Krishna Triteeya; these are the days when Pitru Shraadha is to be

performed. Some persons believe that Matsya Jayanti is also observed on Chaitra Shukla Pratipaada. On Chaitra Shukla Patipaada, Gouri Vrata is also observed by performing ‘Dampati Puja’ or worship of respected couples signifying Gouri Puja and by avoiding Ksheera-Ghrita-Madhus or Milk-Curd-Honey. On the Chatra Shukla Dwiteeya Pradosha (Sun-set time), Chandra Vrata is observed by worshipping Bala Chandra. On Chaitra Shukla Triteeya, Andolini Vrata is executed after worshipping Shiva-Parvatis; if tritteya has commenced on the previous day itself, then too this Vrata has to be observed on the next day itself. On the Triteeya itself Shri Ramachandra ‘Dolotsava’should begin and the Puja should continue till the end of the entire Chaitra Maasa. On the Chaitra Shukla Triteeya itself the Manvaadis or the beginning of reign of Fourteen Manus; in fact the Manvaadis are celebrated on Chaitra Shukla Triteeya and Purnima, Jyeshtha Purnima, Ashadha Shukla Dashami and Purnima, Shraavana Krishnaashtami, Bhadrapada Shukla Triteeya, Ashvayuja Shukla Navami, Kartika Shukla Dwadashi and Pournamaasi, Pousha Shuklaikaadashi, Maagha Shukla Saptami and Phalguna Purnima and Amavaashya. Incidentally, the Fourteen Manus are: Swayambhu,Swarochisha, Aouttama,Tamasa, Raivata, Chakshusa, Vaiwasvanta, Savarni, Daksha Savarni, Brahma Savarni, Dharma Savarni, Rudra Savarni, Rouchya, and Indra Savarni. On all these Manvaadis, one is required to perform Pindarahita Shraaddhaas. In fact in each year there are ninety six Shraaddhas to be performed and these are: twelve Amavasyas, four yugaadis, fourteen Manvantaraas, Twelve Kranthis, Twelve Vaidhritis, twelve Vyatipaataas, Mahalayaas fifteen , Ashtaka-ashaadhas as five, Anvashtakas five , Purveddha shraaddhas five, totalling ‘Shannavati’ Shraaddhaas. Dashaavatara Jayantis: On Chaitra Shukla Triteeya there was the Origin of MatsyaAvatara; at the evening of Vaishakha Purnima was of the Kurmaavatara; Varahaavataara at the Aparaahna of Bhadrapada Shuklka Triteeya; Nrisimaavataara at the evening of Vaishakha Shuka Chaturdashi; Vaamanaavataara in the Madhyaahna of Chaitra Shukla Dwaadashi; Parashu Rama at the Madhyaahna on Vaishakha Shukla Triteeya ; Chaitra Shukla Madhyaahna Shri Rama; Shri Krishna at the midnight of Shravana Krishnaashtami; Buddhaavataara in the evening of Ashviyuja Shukla Dashami; and on Kalkyaavataara on Sharavana Shukala Shashthi on the evening. Ganesha Damana Puja is performed all over Bharata Varsha on Chaitra Shukla Chaturthi for Vighna naasham Sarvakaamaapnuyaat or for overcoming all difficulties and fulfilling all kinds of desires. Any Puja or auspicious tasks should be initiated only after Ganesha Puja always. Panchami naaga Puja is observed in Chaitra Shukla Paksha by offering Ksheera- Ghrita to Naaga Devataas / Serpent Gods. Also this Panchami is the day of re-incarnation of Goddess of Wealth Lakshmi Devi pursuant to the ‘Ksheera Mathana’ or the churning of the Ocean of Milk by Deva-Daityas as also of the emergence of ‘Ucchaaishravaas’ or the Divine Horses and thus Lakshmi worship and Haya Vrata are observed on the same day. Chaitra Shukla Shasthi is the Skanda Shashthi and worship of Shiva Kumara Skanda. Chaitra Shukla Ashtami is the day of Bhavani Devi’s Puja. On the same day, if Punarvasu Nakshatra coincides too that auspicious day is to observed as of the worship of Ashvatha (Peepal) Tree by consuming eight tender buds of the flowers of the tree for fulfillment of human desires. Again, Punarvasu Budhopetaa Chaitrey Maasi sitaashami, Praatastu Vidhivatsnaatvaa Vaajapeya phalam labhet/ ( If formal bathing is done on the early morning of Wednesday coinciding with Punarvasu Nakshatra of Chaitra Shukla Ashtami followed by the worship of ‘Ishta Devata’, then that auspicious act would bestow the fruit of executing Vaajapeya Yagna!)

Shri Rama Vrata on Chaitra Shukla Navami: Lord Shri Rama assumed the incarnation of Bhagavan Vishnu on Chaitra Shukla Navami’s Madhyaahna, during the Punarvasu Nakshatra in the Karkataka Lagna when Surya Deva was in Mesha Raasi as five Grahas / Planets were in ascendency or predominance. As such, persons dedicated to Shri Rama Vrata should initiate their Upavaasa’s morning on the presumption of Navami extending upto the afternoon but if Navami arrived on the previous day and extends on the next afternoon, then the Sankalpa of Upavasa should be on the previous day itself and

the Upavasa would be for two days. The Vrata Sankalpa commences with Shri Rama Pratimaa Daana to the Acharya, by reciting the Shloka: Shri Rama Pratimaa Daanam -kareshyam Dwijottama, Tatraachaaryo Bhava preeta sshreemaarosi twamevamey/ ( I pray to Shri Rama and offer the Shri Rama Pratima presuming th Acharya is Shri Rama himself); the Karta should further take a vow: Navamyaa anga bhutena eka bhuktena Raghavaa! Ikshwaaku Vamsha Tilaka preetobhava bhavapriya/ (As part of the Navami Vrata, I do resolve hereby that I will fast till the end of the Vrata; Shri Ragava! The jewel of the Ikshwaku Vamsha! Shiva Priya!). There after, Puja Vedika / Platform is made, take the vow to keep fast for eight yaamas, and recite : Shri Rama Navami Vrataangabhuta Shodashopachaara Pujaam karishye/ and intiate the Puja comprising sixteen services like Aavahana- Shuddhodaka Snaana-VastraGandha-Pushpa-Phala-Naivedyaadis. Then invoke Devi Kousalya with the Mantra: Raamasya jananichaasi Raamatmakamidam Jagat/ Then worship Dasharatha saying Om Namo Dasharadhaaya./ This would be followed by Shanka Puja with the recital: Dashaanana Vadhaarthaaya Dharma Samshaapanaaya cha, Daanavaanaam Vinaashaaya Daityaanaam nithanaaya cha/ Paritraanaaya Saadhunaam jaato Raamasswayam harih, Grihaanaarghyam mayaa duttam bhraatrubhissahitonagha/ (Shri Rama! You are indeed the incarnation of Shri Hari who has descended to earth to destroy the powerful Ten-headed Ravana and other Daitya-Daanavaas and re-instate Dharma in the Universe; may offer this obeisance to you alng with your brothers). This Puja would by followed by night long ‘jaagarana’ and Punah Puja next morning along with Agni Homa and Mula Mantra Pathana hundred times. On conclusion, Patimaadi daanaas, Dakshina Pradaana and Prasaada Sweekaaarana Paarana / Brahmana Bhojana.

Shri Krishnaandolanotsava on Chaitra Shukla Ekaadashi ( Celebration of Baala Krishna in cradle): Dolaarudham prapashyanti Krishnam Kalimalaapaham, Aparaadha sahasraistu Muktaastey dhoonaney kritey/ Taavatthishthanti paapaani janmakotikritaanyapi kreedantey Vishnunaasaardham V aikunthey Deva Pujitaah/ (Mere vision of Bala Krishna playful in a cradle is enough to destroy the sins of Kali Yuga; if the cradle is swung, thousands of misdoings are forgiven and ‘Janmaantaraaparaadhaas’ or sins of previous births are desroyed at once and if the Pratima of Krishna is played with in full faith and devotion, Vishnu Saayujya is assured).

Damanotsava ( Festival of Damana Devata) on Chaitra Shukla Chaturdashi: Damana literally means selfrestraint and conquering Evil Forces. Observing Upavasa and Nitya Puja on this occasion, the Karta of Festival enters the Damana Sthaana, cleans it up with ‘Pancha Gavyas’ (Five products of Cow viz. milk, curd, ghee, dung and urine), decorates it with Chandana-Pushpa-Phalaas, initiates puja with the invocation of Shri Krishna Pujaartham twaam nesheye, meditate Sarva Devatas and performs Puja to Kama Devata with the Mantra: Namostu Pushpa baanaaya Jagadaahlaadakaariney, Manmathaaya Jagannetrey Rati preeti priyaayatey/ (I greet Manmatha Deva-the carrier of Flowery Arrows to bestow happiness of the entire Universe, the Saviour of all Beings in the Lord’s Creation and the beloved of Rati Devi ). Then at the Damana Sthaana, instal a ‘Kalasha’/ vessel in the center of a Square over a white cloth and propitiate Damana Devata with the Prayer: Pujaartham Deva Devasya Vishnorlakshmi patey Prabho, Damanatwamihaagaccha saannidhyam kurutey namah/ (May I greet Lakshmi Pati Vishnu before I invoke Damana Devata from the ‘Ashta Diks’ or the Eight Directions) with the Mantras: Kleem Kama Devaaya Namah, Hreem Ratyai Namah, Kleem Bhasma Shareeraaya Namah, Hreem Ratyai Namah, Kleem Anangaaya Namah, Hreem Ratyai Namah, Kleem Manmadhaaya Namah, Kleem Vasanta Sukhaaya Namah, Kleem Smaraaya Namah, Kleem Ikshu chaapaaya Namah, Kleem Pushpa Baanaaya Nama etc.and Gayatri Damana Mantra viz. Tatpurushaaya Vidmahey, Kaama Devaaya dheemahi, Tannanangah prachodayaat. Subsequently, the Karta greets Bhagavan Vishnu as follows: Ksheerodadhi

Maha Naaga shayyaavasthita Vigraha, Praatastwaam pujayishyaami sannidhou bhavatey namah/ ( Parameswara who is resting on the ‘Sesha Talpa’! May I offer my Morning Puja; do provide my nearness to you!) and observes ‘Ekaadasha Jaagarana’ or Night Vigil all through the Ekaadashi. Next Morning after performing Nitya Puja , execute worship to Damana Devata and after reciting ‘Mula Mantra’, pray to Paramatma with the Stanza: Deva Deva Jagannatha vaanchitaartha pradaayaka, Hruthpaan purayamey Vishno kaamaan Kameshwari Priya/ Idam damanakam Deva grihana madanugrahaat, Imaam Saam vatsaram Pujaam Bhagavan Paripuraya/ (Deva Deva Jagannaatha! Parameswara! As you always fulfill every body’s desires, do grant my wishes too and accept my Damana Puja over the Year) . Nrisimha Dolotsava again on Chaitra Shukla Chaturdashi is a Damana Puja to Parama Shiva, Ekaveera Devi and Bhairava. This Chaturdashi has to extend upto the noon if commenced on the previous day itself. If not, it should be considered as Chaitra Purnima in which case, Damana Puja has to be performed to all Devas. If Chaitra Purnima coincides with Chitra Nakshatra, Chitra Vastra Daana would bestow excellent prosperity. If that day falls on Sunday-Thursday- Saturday then Praatahsnaana-Shraaddaas would grant the Punya of performing Ashwamedha yagna.

Vaishaakha Maasa

Vaishakha Snaanaas are scheduled during Chaitra Shukla Ekaadashi to Purnima with the arrival Mesha Samkraanti: Vaishaakham sakalam maasam Mesha sankraman Raveh, Praatassnnimaya-ssnaassy preeyataam Madhu Sudanah/ Madhu hantuh prasaadena Brahmanaamanugrakaat, nirvighnamastu mey Punyam Vaishaakha snaanamanvaham, Maadhavey Meshagebhaanow Muraarey Madhusudana/ Praatassnaanena mey Naatha Phalado Bhava Paapahan/ (During the entire Vaishaakha Maasa when Mesha Sankraanti occurs, I resolve that I shall take formal baths by which Madhusudana would be pleased; give my devotion to Him and th blessings of Brahmanas, may the series of th Snaanaas be completed without hindrance and break; in the exception of a break if need be, at least three Snaanas be performed from Tayosashi onward. As stated earlier, Manvaadis are on Purnimas; in case, Chaitra KrishnaTrayodashi coincideswith Shatabhisha that day is reckoned as a ‘Vaaruni’ and is worthy of Snaanaas on the days of ‘Grahana’. If there is Shubha Yoga or auspicious coincidence of a Saturday and Shatabhisha Nakshatra, then that day is called Maha Vaaruni. F urther, there is a belief that Snaanas in Ganga on Chaitra Krishna Chaturdashi on a Tuesday in the presence of a Shiva Temple could even get rid of a person from Pishaachatwa! In Vaishakha Maasa’s Vrishabha Sankranti time ie. sixteen Ghadiyas before the First day, Tila Tarpana and Ghata Daana are stated to be significance. Vasanta Puja to Brahmanas with Sandalwood paste( Gandha)-Jaggery water and Plantain fruits is also of great value. In Vaishakha Maasa (as also in Jyeshtha) when summer gets intense, then after Nitya Puja keep a full vessel of Sandalwood water and Tulasi leaves with ‘Panchopachaaraas’to Vishnu and perform ‘Maarjana’ or sprinkle drops to purify ‘Griha Dwaaraas’ and on retaining the same Tirtha pour around an Ashwatta (Pipal) Tree by doing Pradakshinas on the next morning then several Pitru Devataas are stated to redeem their souls; also the skin-itches of cows are believed to be cured. In the Vaishakha Maasa, voluntary ‘Nakta Bhojanas’ are stated to fulfill longstanding desires of the persons conerned. Shiva Lingaarchana with cotinuous pourings of Sacred Water as Abhishkaas along with Namaka-Chamaka Mantras would bestow far reaching Punya. Similarly Chhatra-Paada raksha daanaas would yield Maha-Phala.

Observance of Akshaya Triteeya in Vaishakha Maasa: The fruits of vituous deeds on this day should yield far reaching ; Asyaam Yatkinchitjapahoma Pitrutarpana daanaadi kriyatey tatsarvamakshayam, Iyam Rohini Budha Yogey Mahaa Punyaa/ Asyaam Japahomaadi krityepi Vakshyamaana yugaadivan – nirnayah, Iyam kritaugasyaadih/ (On this Akshaya Triteeya, whatever little is performed by way of JapaHoma- Pitru Tarpana-Daanaadi Dharma karyaas would never be wasted; especially when these Karyaas are done on Wednesdays coinciding Rohini Nakshatra would bestow ‘Mahaa phala’. Such Japa-Homa and such acts are as good as those performed at the Yugaadis. Yugaadi Shraaddha should be Pinda rahita or without resorting to offer of Pindaas. If Shraaddha is not possible on these lines , tila tarpana would suffice. However, Kumbha daana is stated to be essential; a Kumbha (pot) has to be covered with a cloth and filled up with ‘Gandhodaka’before giving away as a kumbha daana by reciting: Esha Dharma Ghato dutto Brahma Vishnu Shiaamakah, Asya pradaanaatrupyantu Pitarassapitaamahah/ Gandhodakatilairyuktam snaanam kumbham phalaanvitah Pitrubhyas- sampradaasyaami Akshayyamupatishthatu/ (I am giving away this ‘Kalasha’ filled with tila-phala-Gandhotakas through you Brahmanas in favour of my Pitru Devataas; may this daana bestow to me endless benefits. At the Yugaadis like this Akshaya Triteeya, ‘Samudra Snaana’ and ‘Upavasa’ are stated to be immense ‘Punya’. On this Triteeya, Parashu Rama Jayanti is also observed; on this day’s ‘Pradosha’ Time, Parashu Rama puja is performed by offering ‘Arghya’or Sacred Water to Parashu Rama with the Mantra: Jaamadagnya Mahaa Vira Kshatriyaantakara Prabho, Grihaanaarghyam mayaa duttam kripayaa Parameswara! ( Parmeswara Parashu Rama who uprooted the entire Kshatriya Vamsha! Do accept the offer of the Arghya from me and safeguard me always!) In the Vaishakha Maasa Saptami, Ganga Devi was brought down from Heavens by Bhagiradha to purify the ashes of his great grand parents and Ganga Puja had been observed eversince. On Vaishakha Shukla Dwadashi Madhusudana Puja bestows Agnishtoma Yagna Phala.

Nrisimha Jayanti on the Chaturdashi, especially if coincides with Swati Nakshatra and a Saturday would be of great consequence. The Narasimha Vrata should actually commence on the preceding Trayodashi itself as ‘Eka Bhukta’ or on a single meal and after the Nitya Karmaas on the morning of Chaturdashi and on its afternoon the Karta should take bath with Tilaas and the dried powder of Amla (goosebury) fruit. In the Evening, instal a Golden Pratima of Nrisimha Deva on a ‘Purna Kumbha Paatra’ or a Vessel filled up with Sacred Water and offer ‘Arghya’ along with ‘Shodashopachaaraas’ to Nrisimha Deva reciting : Paritraanaaya saadhunaam jaato Vishnurnrukesari,Grihaanaartghyam maya duttam sa Lakshmirruharey swayam/ (Lakshmi yuta Vishnu’s Avataara Nrisimha Deva! You assumed the Incarnation of Vishnu to save Sadhus and punish the Evil Forces; do kindly accept the Sacred Water and the Sixteen Services of Abhisheka, Vastra, Yagnopaveeta, Gandha, Pushpa, Phala, Deepa, DhupaNaivedyaadi). Affter the offerings, the Devotee should pray to say: Mad Vamshey ye Naraa jaataa ye janishyanti chaaparey, Taan Samuddhara Devesha dusshaad bhava Saagaraat/ Paatakaarnava magnasya vyaadhi duhkhaambu Vaaridheyh, Neechaischa paribhutasya Mahaa Duhkhagatasyamey/ Karaavakambanam dehi Sesha shaayin agatpatey, Shri Nrisimha Ramaakaanta bhaktaanaam bhaya naashana, Ksheeraambudhi nivaasastwam Chakrapaaney Janaardana Vratenaanena Devesha Bhukti Muktiprado bhava! (Sesha shaayi! Jagannatha! Shri Nrisimha! Lakshi Priya! and the Resident of the Ocean of Milk ! Do please save and protect those who were born or would be born in future in my Vamsha from the tortures of Samsara- Samudra from their sins, diseases, and banes as they are often subjected with insults and annoyances; do always lend them with your helping hand, accept my Vrata and bestow to me fruits of Bhoga-Mokshaas). The following steps in the Nrisimha Vrata include Paarana/ brahmana Bhojana and daanas of Kumbha- Go- Suvarna- Krishnajina and Bhu Daana ; MadhuTila Taila and Ghee etc. Also TilaSnaana, Tila Homa; Tilataila Deepa Daana, Tila Pitru Tarpana, TilaMadhu Daana and so on are executed to secure Maha Phala.

Vaishakha ‘Snaanaas’ (popularly called AKAAMAVAI SNAANAS viz. the Snaanaas of AshwiyujaKaartika- Maagha-Vaishakha) are concluded on Vaishakha Purnami or even earlier on the previous Shukla Dwadashi itself. On the occasion of the ‘Snaana Udyaapanas’, Go- Paduka- Chharta- Vyajana Daanaas are commended.

Jyeshtha Maasa Karyaas

Mithuna Sankranti Punya kaala is stated to arrive sixteen ghadiyas after the Jyeshta Shukla Pratipada. In case the Punya Kaala commences on that night, Brahma Deva’s Pratima is made of Wheat flour and worshipped with Vastra-Pushpaas to reap Suryaloka Prapti.In this Jyeshtha Maasa, Jala Dhenu daana is prescribed. On this Pratipada Tithi, Karaveera Vrata is scheduled. On Jyeshta Shukla Triteeya, Rambha Vrata is an important Vrata which is observed only those men and women performing Panchaagni Tapas are qualified; they make a Swarna Pratima of Devi Parvati and execute formal worship by way of Homaas and offer the Pratima finally donate it to a virtuous Brahmana couple to whom a self-contained house is to be given away as Daana. Jyeshtha Shukla Chaturdashi happens to be the birth day of Uma Devi and hence her worship is significant on that Tithi. On that Ashtami Shukla Devi is to be worshipped and on the following Navami Upavaasa is prescribed and repeat puja is to be performed on Dashami.

Gangaavataarana and worship on Dwaadashi: The most auspicious time that the most Sacred River Ganga was born was stated to possess ten Yogaas: Jyeshtha Maasi Sita Pakshey Dwadashyaam Budhahaspatayoh Vyateepaatey garaanandey Kanyaachandrey Vrusho Ravou! These yogaas are Jyeshtha-Shukla Paksha- Dashama Tithi- Budha Vaara-Hastaa Nakshatra-Vyateepaata-Gara KaranaAnanda Yoga- Kaanyaa’s Chandra-and Vrisha’s Surya. Even if this happens to be an Adhika Maasa, there is no objection to observe the ‘Gangaa Vrata’. Those who are fortunate to reach Ganga on this day, especially in Varanaasi make the Sankalpa after stating the Desha Kaala and recite as follows : Mamaitatjjanma janmaantara sumudbhuta trividhakaayika Chaturvidha vaachika trividha maanasika swarupa Skaandokta dasha vidha paapaniraasatraya strimshacchata Pitruddhaara Brahma lokaavyaaptaadi phala Praaptyhardham Jyeshthamaa Shukla Paksha Dashami Budhavaasara Hastaanakshatra Gara karana Vyatipaataananda yoga Kanyaastha Chandra Vrishastha Suryeti Dasha Yoga Parvanyasyaam Mahaa Nadyaam Snaanam Tirtha Pujanam pratiyaamaam Jahnavi pujaam Tilaadi daanam Mula Mantra Japamaajya homam cha Yathaa shakti Karishye! ( I have the great satisfaction to bathe in the Holy River of Ganga and seek to wash off the cumulative sins of this and previous birth on account of three kinds of Physical ailments, four kinds of vocal problems and three kinds of mental agonies as described in Skanda Purana. The ‘Snaana’ is also to redeem three thousand thirty three Pitru Devataas besides attaining Brahma loka. This type of Sacred Snaana is ideal in Jyeshtha Shukla PakshaDashami Tithi- Wednesday-Hasta Nakshatra- Gara Karana-Vyatipaata and Ananda Yoga as also in Chandra in Kanya Raashi, and Surya in Vrisha Raashi- all totalling ten Yogaas when Ganga was materialised. It is in such Most Illutrious and Highly Sacrosanct River that Snaana- Tirtha Pujana-Tila and other Daanas, Mula Mantra Japa and Homaas would be performed by me as per my capacity!) After making this Sankalpa or Determination, the devotees concerned should dip in Ganga ten times, render Stotraas, wear dry clothing, perform Nitya Karma, Tirtha Puja, Pitru/ Tila Tarpana by taking ten handfuls of Ghee and jaggery mixed Pindas in favour of Pitru devataas and finally invoke Ganga stating: Namo

Bhagavatyai Dasha Paapa haraayai Gangaayai Naraayanyai Revathai Shivaayai Dakshaayai Amritaayai Vishwa Rupinyai nandinyai tey Namo Namah/ After the invocation as above, render ‘Aavaahana’ Mantra viz. Om Namasshivaayai Narayanyai Dasha Paapa haraayai Gangaayai swaaha, thus inviting Narayana, Rudra, Brahma, Surya, Himavan, Bhagiratha and execute ‘Shodashopachaaraas’. ‘Pujaanantara Stotra’ addressing Ganga as given in Skanda Purana after the Puja is as follows: Namasshivayai Gangaayai Shivadaayai Namo Namah, Namastey Rudra Rupinyai Shaankaryetey Namo Namah/ Sarva Deva Swarupinyai Namo Bheshaja Murtaye, Sarvaswa Sarva Vyaadheenam Bhishak Shreshthyai Namo namah/ Sthaanu jangama sambhutaVisha hantrai namonamah, Bhogopabhoga daayinyai Bhogha Vatyai namonamah/ --- ( Devi Ganga! You are the auspicious Form of Rudra, Vishwa Swarupa, Brahma Murti and Sarva Deva Swarupa, the Curer of all kinds of ailments and diseases; the destroyer of pousons of animate and inanimate beings; the bestower of all kinds of happiness; Bhogavati! Mandakini! ‘Swarna Daata’ or the giver of gold and precious Stones; you are the Triloka Maata! Your unique presence at Gangaa Dwaara, Prayaga and Saagara Sangama grants immense joy to us; I greet you with several titles as Nanda, Loka Dhatri, Linga Dharini, Narayani, Vishwa Mukhya, Revati, Brihati, Tejovati, Vishwa Mitra, Prithvi, Shiva, Amrita, Suvrusha, Shanta, Varishtha,Varada, Usra, Sukhadrogi, Sanjeevani, Brahmishtha, Brahmada, Duritaghni, Pranataarti bhanjani, Jaganmata, and the extinguisher of all possible difficulties and Mangala! Devi Ganga! Kindly stay secure and firm always by my sides ahead and behind as my very existence in your waters is solely due to your courtesy; in fact, your presence in Srishti-Sthiti-Laya is a known realism as you are the Mula Prakriti, Narayana, Shiva, Paramatma. Those who recite your Stotra with faith and devotion by the means of hearing or pronouncing or by mental concentration should definitely extinguish all kinds of sins and fulfill any type of desires.) Among the tangible sins the ten prominent ones area: acceptance of other’s material without permission; commit acts of violence disapproved by Shastras and other Scriptures; and desire for other women : these are by way of Physical acts; Parusha Bhashana or Utterances of Unsavoury language, lies, gossip, etc. are of ‘Vaachaka’ or vocal-based; ‘Paradravyaabhilaasha’ or interest in other’s money-property-belongings; thinking of and doing acts that hurt others; and useless ego problems which are all mind-based. Devi Ganga! You have the unique distinction of redeeming the Souls of Three thousand thirty three Pitru Devaas! You are seated on a while Crocodile, hold a ‘Kalasha’ with a‘Kamala’by your hands, wear a white silk Vastra; and is a Brahma-Vishnu-Rudra-Rupini. You are the Sacred Water in Brahma’s Kamandulu uilised for ‘’Srishti’; the Water with which Bali Chakravarti washed the consecrated feet of Vamana Deva; and the hallowed water of Ganga retained in the ‘Jataajuta’or the curled and twisted coarse hairs of Parama Shiva a strain of which was released in response to the earnest prayers of Bhagiratha to redeem the Souls of the latter’s ancestry. Such indeed is the illustrious history of Ganga that even a ‘Smarana’ or thought of the River from hundreds of yojanas would suffice to wash off sins and Vishnu Loka Prapti!

‘Nirjala Vrata’ on Jyeshtha Shuklaikaadashi: This Vrata is observed by avoiding water except for the ‘Nityaachamaniya’ purposes or of formal sippings of water for Pujas. Such Nirjala Vrataas on twelve successvive Ekaadashis would indeed qualify for far reaching phala. After observing the Upavaasa and Vrata on the Ekaadashi there should be daana of ‘Sahiranya Sharkarodaka Kumbha or charity of Potful of sugar water with Gold Dakshina. In fact, Puja of Trivikrama Vaamana Deva on the following Dwadashi and a Gavaamaya Kratu are of immense benfits. ‘Tila Darpana’on Jyeshtha Purnima’’ is staed to yield Ashvamedha Phala. In the Jyeshtha Nakshatra, Chhatra-Paada Raksha Daanaas bestows superiority. ‘Bilva Raatri Traya Vrata’ / Vata Savitri Vrata from Trayodashi to Purnima Tithis -with atleast Trayodashi Nakta Bhojana- is observed in the Jyeshtha Shula Paksha. However women folk normally observe the Vrata without fasting; those women in menstrual circle might opt for Brahmanas to carry out the Vrata on their behalf although there is a strong opinion that the concerned women must not perform the Vrata in that state. On Jyeshtha Pourmami, if there is a conjunction of Brihaspati and Chandra with Jyeshtha Nakshatra or Surya with Rohini Nakshatra, that specific Tithi is called Mahaa

Jyaishthi; that day is extremely appropriate for Snaana-Daanaas; as that Tithi is also significant as the ‘Manvaadi’ and Pinda Rahita Shraaddha is to be performed. In fact, the entire Jyeshta Maasa is of Trivikrama ‘Preeti’ or of great fondness of Vamana Deva and Daanas of ‘Chandananodaka Kumbha’ and such other Daanaas are stated to have far reaching consequence.

Ashaadha Maasa Vratas

Dakshinaayana / Karkataka Sankranti occurs in Ashaadha Maasa. Some thirty ghadiyas before that is reckoned as Punya kaala; that too those ghadiyas nearing the specific time is supposed to be the most auspicious Punya kaala. If Karkaataka Sankramana takes place at mid night or nearabout, then the Punya kaala is stated to have arrived as on the previous Tithi, but the Sankramana is after Sunrise within two ghadiyas then the Punya kaala is reckoned as on the same day and Daana-Upavaasaas are to be observed then. In case Surya is in Karkaataka Raashi, or Kanya, or Dhanush or Kumbha, then Chudaa karmaadi are prohibited. In the Ashadha Maasa, observance of ‘Eka Bhukta’ or single meal a day would yield generous money, grains and progeny. In this month, Vamana Deva is propitiated by daanaas of footwear, umbrelllas, salt and Amla fruit. On Ashaadha Shukla Dwiteeya, preferably in Pushya Nakshatra, Shri Rama Rathotsava is popular. Ekaadasahi is notable as ‘ Vishnu Shayanotsava’ or when Vishnu Pratima is placed in a swing resting on a soft bed and pillow as though on the high tide of Ksheera Sagara fully ornamented with his four hands wearing Shankha-Chakra- Saranga and Gada while Devi Lakshni pressing his feet; then elaborate puja is performed and a devotee’s prayer would be : Twayi Suptey Jagannatha Jagatsuptam bhavedimam, Vibuddhey twayi Buddheta tat sarvam sa charaacharam/ (Jagannatha! If you resort to sleep, then the Universe is put to sleep. As you are awake, the Universe is woken up too). On the Dwadashi day, Puja would continue followed by ‘Jaagarana’or night vigil well spent with songs, music and dances and on the early morning of Trayodashi again, Punah Puja is executed ; thus this ‘Utsava’ or celebration is a three- day long affair.

Chaaturmaasa Vrata: This Vrata is not to be initiated on Thursday and Fridays, preferably at the beginning of Ashaadha Shukla Dwadashi evening after ‘Paarana’’. This Vrata could be accomplished by Shaivaites also.This is intiated by Jaati-Pushpa Maha Puja with the ‘Sankalpa’ commencing with the same above Prayer viz. Twayi Suptey Jagannaadha------------ and as follows: Chaturo Vaarshikaan Maasaan Devasyothaapanaavadhi, Shraavaney varjyayecchaakam dadhi Bhaadrapadey tatha/ Dugdhamaaswayujey maasi Kartikey dwidalam thyajet, Imam Karishyeniyamam nirvighnam kurumechyuta/ Idam Vratam mayaadeva gruheetam puratastawa, Nirvighnam Siddhimaayaatu prasaadaatey Ramaa patey/ gruheetesmin Vratey Deva panchatwam yadimey bhavet,Tadaa bhavatu sampurnam prasaadaattye Janardana/ (Jagannadha! If you resort to sleep, the whole Universe falls in slumber and if you are out of your ‘yoga nidra’ the World is active too. Be kind to me! I resolve hereby to observe the regulation of ‘Chaturmaasya’as follows: Chaturo Vaarshikaan maasaan devasyotthaapanaavadhi, Shraavaney varjyaye shaakam dadhi Bhadrapadey tathaa/ Dugdhamaashwayuje maasi Kartikey dwidalam tathaa, Imam Karishye niyamam nirvighnam kurumeychyuta! (In the Year’s four months, I will not eat vegetables during Shravana Month, nor consume curds during Bhadrapada month, milk on Aswayuja, and ‘dwidalam’ (Pulses) during Karthika maasa; may I be blessed to observe the regulations as above and be ensured that no obstacles should stop me from being strictly adhered to). Bhagavan! in the event of my death during this Chaaturmaasya Vrata, then may I be considered as eligible to have succsessfully completed the Vrata; so saying the Karta would

offer Shankhu Tirtha to Bhagavan. On the same lines as the Chaaturmasya Vrata, similar resolutions could be made in other Vrataas as well. For instance, resolves be made about ‘Gudaanna’dharana or Varjana and so on as applicablein relevant resolutions: Varjayashey gudam Deva Madhura swara siddhaye, Varjyayishye tailamaham sundaraangatwa siddhaye/ Yogaabhaasi Bhavishyaami praaptum Brahma padam param, Mounavrati bhavishyaami swaagnaapaalana siddhaye/Ekaantaropavaasi cha praaptum Brahmaputam param/----Iti sankalpah/ ( There might be similar Resolutions: Avoiding Jaggery eating would improve sweet voice; evading oil consumption would enhance phycical charm; Yogaabhyaasa will be observed to facilitate Brahma pada prapti; Mouna Vrata will be followed to enable me self control; fasting of alternate days should help secure Brahma pada and so on). There area also some nishiddha or avoidable materials and actions in th course of Chaaturmaasa Vrata: no material should be offered as Naivedya as water in leather sachets, the burnt ash of dead animals or flies collected from Agni, Yagna’s left over cooked rice, burnt food, Masura or Meat products, seedless or of too many seed vegetables, Mulaka or Mulis, Kushmanda / pumpkin , sugar cane, black gram, brinjal, snake gourd, tamarind , salt , honey etc. are strictly forbidden. Vrintaaka bilvodumbara kalinga bhissataastu Vaishnavaih sarvamaaseshu varjyayaah/ (Brinjal, bilwa, udumbara, Kalinga, bhissata are forbidden by Vaishnavaites always.) Milk and products of any animal excepting cows, buffalos or goats are not worthy of offering as Naivedya to Bhagavan. During the entire Chaaturmaasaas, those who consume Havishya bhojana are commended. Those who refrain from eating jaggery would have soft voices; avoiding oils would help develop attractive body parts; refrain from eating ‘taamboola’ would possess sweet voice; ghee consumption spoils skin; avoiding milkand curd leads to Vishnu loka; those who sleep on mats on ground become the beloved of Bhagavan. Eating by squatting on the ground would bestow royalty. Ridding of ‘Madhu Maamsa’ or honey and meat makes a person a Muni / hermit. Eating on alternate days paves the way to Brahmaloka. Growing hairs and nails yields Ganga Snaana phala. Silence is like giving instructions to others. Vishnu Vandana yields Go-daana phala. Vishnu paada sparsha is ‘kritartatwa or a life well spent in fulfillment . Cleaning ‘Devagriha’ provides kingship. Hundred ‘pradakshinaas’ or circumambulations of Bhagavan bestows ‘ Vishnu Sayujya’. ‘Ekabhuktaashana’ or a meal a day provides ‘Agnihotra karma phala’. Construction of wells or water bodies confers fame and ‘Punya’. Eating at the sixth part of days together as habit grants ‘Swargavaasa’. Eating on leaves gives Kurukshetra Vaasa phala. Bhojana squatted on rocks endows Prayaaga Snana. On these lines, if Chaturmaas Vrata is observed from Ashaadha Ekaadashi /Dwadashi to Shravana Maasa, a person is stated to have made a significant accomplishment!

Chaturmaasa Vrata is stated to have terminated on Shravana Purnima. For those Grihastis observing The Vrata as also to Yatis / Sanyasis, Vyasa Puja is scheduled on the Purnima’s Sunrise presuming that the Tithi is valid at least upto six ghadis thereafter. Vyasa Puja commences after the Kshura Karma or shaving the head-hair and beard. During these four months or atleast a mimum of two months, the Yati is required to stay at the same place. After the shaving of head, the Karta or Yati has to perform twelve ‘Mrittikaa Snaanaas’ followed by Vyasa Puja. The Sankalpa is : Chaaturmaasya Vaasam kartum Shri Krishna Vyasa bhaashyakaaraanaam saparivaaraanaam pujanam karishye/ In this Sankalpa, the Placements of the ‘Saparivaaraas’ are: Shri Krishna in the Centre along with Vaasudeva- SankarshanaPradyumna- Aniruddha are invoked first; to the South of Krishna be Vyasa-Sumantu- JaiminiVyashampaayana-and Paila; to the left of Krishna and others be the Bhashyakaara Adi- Shankara and Padmapaada- Vishwarupa-Trotaka-and Hastaaala; to the sides of Shri Krishna would be Brama and Rudra; and on the four sides would be Sanaka-Sananaa- Sanaatana-Sanatkumaaraas; BrahmapVasishthaShakti-Paraashara-Vyaasa-Shuka-Goudapada-Govinndapaada and Shankaraachaarya; then Ganesha in Agneya, Kshetrapaala inIshana, Durga in Vaayavya, Sarasvati in Nirruti, and staring from the outer East the Ashtapaalakaas. After the Avaahana Puja, Narayanaashtaakshara Mantra and Omkaara Namasshabda mantras be recited. After Lakshmi-Narayana wosrship is performed, there must be prayers in favour of married Grihastis to mean that the Chaturmaasa Vrata should nowterminate successfully and there shoud

not be mutual absence from each other. At the end of the Nakta Bhojana,the coulpe should perform the Krishna-Lakhmi ‘Shayya’ (bed) and Pratima daana and the Brahmanas should bless the couple observing the Vrata succssfully that the Vrata should bestow them ‘Akshya Daampathya Sukha’, ‘Putra-DhanaVidya yoga’ and ‘Sapta Janma Sukruta Phala’!

Shraavana Maasa

The Punya kaala in Shravana Maasa is stated to occur sixteen ghadiyas later than Simha Sankramana. In this Maasa the basic requirements are Eka Bhukta / Nakta Vrata and Abhishakaas of Vishnu and Shiva. In case, a cow gives birth when Surya is in Simha Sankramana, the owner of the cow is to perform thousand homaas and give it away as Daana to a Brahmana. If the cow cries in the night, there is a need to perform Mrityunjaya Homa and Shanti. Hence the saying: Maaghey Budhecha Mahishi Shraavaney badabaa Diva, Simhey Prasuyantey Swamino Mrithyu daayakaah! (If a buffalo gives birth on Budha Vaara of MaghaMaasa, a horse gives birth in Shraavana Maasa, or if a cow gives birth in Simha Sankranti, the concerned owner risks his/ her own life. The ‘Shaanti’ or the way of appeasement for the occurrence in Shravana Maasa is to execute Soma Vaara Vrata formally as per laid procedure and if unable to do so, atleast Nakta Bhojana must be observed. On Shravana MangalaVaaraas, Mangala Gauri Vrata is definitely prescribed especially by the newly married ‘Grihinis’. Shravana Shukla Panchami is popularly called Naaga Panchami and is observed upto six ghadiyas after Suryodaya when serpents are worshipped in Snake Pits or in Temples to Subrahmanya Kumara by offering milk and Pushpa-GandhaDhupa-Deepa-Phala Naivedyas. On Shravana Shukla Dwadashis,Shaakha Vrata is observed when ‘Shaakaas’ or vegetables are donated by the ‘Sankalpa’ saying Brahmanaaya Shaaka daanam karishye/ Then after worshipping Brahmana, recite the Mantra: Upaayanamidam Deva Vrata Sampurti hetavey, Shaakantu Dwija Varyaya sahiranyam dadaamyaham/ With this Mantra, cooked or raw vegetables in good stock be donated along with ‘dakshinaas’.

Pavitraaropana: On the Paarana day of Shravana Dwadashi or Trayodashi or Purnima, ‘Pavitraadhiropana’ or providing spun cotton Sacred Threads on Vishnu Idol is observed. Shiva Pavitraaropana is done in the Shravana Shukla Paksha on Chatudrashi, Ashtami or Pournamaasi. In respect of Devi Ganesha or Durgaadi Devatas, Pavitraaropana is accomplished on any of the Tithis viz.Charurdasi, Chaturthi,Triteeya or Navami as per one’s own ‘Kulaachaara’. If not, this is performed on Shravana Purnima. Cotton threads are in the clusters of nine with twenty four grandhis (knots) each and are called Nava Sutris ( or nine threads) representing hundred eight Devataas and this option is stated to be the best. The medium alternative has fifty four Nava Sutris with twenty four grandhisand these cover upto the thighs of Bhagavan’s idol. The minimum option is of twenty seven Nava Sutris with twelve grandhis covering upto the navel of the idol. In the case of Shiva Linga, the length and width of the Sutris are taken into account to cover the Linga. The Pavitras are all treated by Pancha Gavyaas and the Pranavaakshara OM. Then Kumkuma (Safron) is applied over the Grandhis of the Sacred Threads while reciting the Mula Mantras hundred eight times and cover up Vastras and pray to Bhagavan seeking pardon for lapses in the observance of the formal procedure: Kriyaalopa vidhaanaardham yatwayaa vihitam Prabho, Mayaitatkriyatey Deva tava thushtai pavitrakam/ Na vighno bhaveddeva kuru Naatha dayaammayi, Sarvatha Sarvadaa Vishno mamatwam paramaa gatih/

(Deva! May deficiencies in the Procedure be taken care of by the Pavitra as ordained for your pleasure; do very kindly ensure that there should be any obstacles in our worship as you are the Ultimate Refuge to us). After the Prayer , Sankalpa be made for sanctifying the Samvatsara Puja, invoke the Tri Sutri with Brahma-Vishnu-Maheswara and the Nava Sutri with Omkaara, Vahni, Brahma, Nagesha, Surya, Shiva and Vishwa Deva with the Mula Mantra, and perform ‘Panchopa –chaaraas’ to the Pavitraas and and thus accomplish Pavitraaropana to Vishnu or Shiva as the case may be.

Upaakarma Vidhi: Among the formal and initial ‘Veda Karmas’ is the Upaakarma . Bhavishya Purana stated: Sampraaptey Shravanasyaantey Pournimaasyaam Dinodaye, Snaanam kurvaanti Matimaan Smriti Shruti Vidhaanatah/ Upaakarmaadikam proktamrusheenaam chiva Tarpanam, Shudraanaam Mantra rahitam snaanam daanam cha shyaashyatey/ Upaakarmaani kartavyamrusheenam chaiva pujanam/ ( On the arrival of Shraavana Maasa Pournami’s Sun Rise, Wismen perform Upaakarmaadika Karmaas including Tarpanam as per the Intructions ofVeda Shastraas; even Shudraas are required to perform snaana daanaas without Mantras. After the Upakarma, the duty is to perform Puja).

To Rigvedis, ‘Upaakarma Kaala’ is determined on Shravana Shukla Paksha Purnima in Shravana Nakshatra and Panchami’s Hasta Nakshatra; rather the former option. Upaakarma is performed during the period when there is no Grahana or Samkranti and this principle is followed by both Rigvedis and Yajurvedis. Otherwise, during Hasta-Panchami Yoga or atleast Hasta or Panchami seperately is allowed. In case, Shravana Nakshatra is on two days of Pournami and the next, then the earlier day’s Suryodaya and upto the next day’s Suryodaya, there could be a carry forward of three muhurtas to allow the Upakarma on the Pournami ( broadly stated from sunrise to midday) . Even otherwise, ie. even if the Shravana Nakshatra is over on the day, the next Nakshatra of Dhanishtha is allowed. However, the ‘Sesha’ of the previous Nakshatra to Shravana viz. of Utraraashaadha is not suitable.

To Yajurvedis also, Upaakarma Kaala is suitable to Shravana Purnami’s Shravana Nakshatra. In case there is a Khanda Purnima ie. if Purnima entered after the Sunrise of the previous day and extends to the next day upto six muhurtas then all Yajurvedis would consider the suitable time for Upakarma as on the next day. However there are different opinions based on the number of Ghadis extended after Sunrise of the Khanda Purnima on the subsequent day; in case both the days happen to extend beyond Sunrise, then all the Yujurvedis agree that the Upaakarma Kaala is on the previous day. In case Purnima occurs on the previous day’s Muhurtha and extends to the next day by two or three muhurtaas but by less than six muhurtaas, then Taittireeyas consider that the Upaakarma Kaala would be on the next day’s Purnima; but Yajurvedis other than the Taittiriyas consider the Kaala in favour of the previous day’s Purnima. Hiranyakeshi Taittireeyas consider the ‘Aavaraniya (extended) Purnima as the Upaakarma Kaala.Other wise, they might consider Shraavana Maasa Hasta Nakshatra. , Apastambha Sutrasthaas no doubt prefer Shraavana Purnima but alternatively could consider Bhadrapada Purnima. Bodhayanaas too prefer Shravana Purnima or as an alternative Ashaadha Purnima be considered. Kanva/ Madhyam Dinaas or Katyaayanaas feel that either’ Shraavana sahita Purnima’ or Hastaayukta Panchami or since Shravana Maasa is full of controversies Bhadrapada Purnima or Panchami would be suitable. The short point however is that Shravana Pournami is the appropriate tithi for the Upaakarma, while taking into account the different permutations of muhurtas at or after the Sun Rise of the Khanda Pournami Tithi. If Shravana Pournami for any reason or interpretation is not fully satisfactory, then another alternative would be either Bhadrapada Pournima or Panchami.

As regards Saama Vedis, the decision is as follows: Saam Vedinaam Bhadrapada Shukley Hastaa Nakshatram Mukhyakaalah, Sankraantyaadi doshana tatraa sambhavey Shraavana aasey Hastograahya iti Nirnaya Sindhuh/ (To Saama Vedikaas, Bhadra pada Shukla Paksha Hastaa Nakshatra is the best option for performing Upaakarma; in case however there is a Sankraanti Dosha then, Shravana Shukla Hasta Nakshatra as stated by the Nirnaya Sindhu.) Another School of Thought is that while Upakarma is performed on Sharvana Pourami but should be activised till Bhadrapada Hasta! If there is a Hastaa Nakshatra Khanda carried forward to the nexrt day then the remainder Hasta must extend up to Aparaahna, since to Saama Vedis, Upakarma kaala is Apaarahna.

To Atharva Vedis, both the options of Shraavana Purnima and Bhaadrapada Purnima are equally acceptable. Purnima however has to be Udaya Vyapini or should span upto Sun Rise next.

[ In sum, Upaakarma by Rig Vedis prefer Shravana Nakshatra on Shraavana Purnima spanning atleast from Sunrise to mid day or Panchami’s Hasta Nakshatra. Sama Vedis prefer Shravana Purnima’s Hasta Nakshatra or Bhadrapada Shukla Hasta. Yajur Vedis basically approve of Shravana Purnima but for interpretations of Purnima’s extensions after Sun Rises on the next day as detailed above ]

Upaakarma Saamaanya Nirnaya: The normal practice of performing Upaakarma to ‘Sarva Shaakhaas’ is in Shravana- Bhadrapada Maasaas- Shukla Panchami or Pournamis as per their own Home-Rules, subject however to limitations such as Grahana-Sankranti, Ashuchi and such exigencies. But those in the North of Narmada give consideration to Panchami etc. of Surya in Simha Raashi in Shravana while those in Dakshina Desha pay attention to Surya in Karka Raashi in Shraavana on Panchami-Pournamis.

Prathama Upakarma to new Yagnopaveetis: The first Upaakarma to new Yagnopaviti Brahmacharis should not be performed on Guru-Shukraastaas, Mala Maasaas, and when Guru Graha is in Simha Raashi. First Upaakarma is to be observed with Swasti Vaachana and Nandi Shraadha. Those who are ‘Nutana Yagnopaveetis’ or newly inducted to the Sacred Thread and Gayatri Mantra should intiate Upaakarma in Shraavana Maasa on Panchami-Hasta /Shravana Kaala-Guru Shukraasta Samaya; if this is not possible then another alternative would be Bhadrapada Panchami- Shravana Nakshatra. The required paraphernalia are: Mounjeem Yagnopaveetam cha Navam dandamcha dhaarayet, Ajinam Katisutram cha navam Vastram tathaiva cha/ Iti Brahmachaarino visheshah Prativarsham dhyeyah/ (Mounjee or String of Darbha /Kusha grass, Yagnopaveetam or the Sacred Thread, Navam Dandam or Palasha Danda or New Stick; Mriga Charma or Deer-Skin, Ajinam Kati Sutram or waist-band and Navam Vastram or new clothing; these are the Annual Specialities of a Brahmachari). Learning of Vedas invariably begins in Shraavana Maasa with Upaakarma; the learning process is terminated temporarily in ‘Makara Raashi’with the Utsarjana Ritual but would be revived in Shraavana Maasa again. Both in the case of Upaakarma and Utsarjana , Brahmachaaris as also Grihasthis and Vanaprasthas are required to follow the procedure and Nirnaya Sindhu Grandha mentioned that there would be ‘Prayaschitta’ or atonement by way of ‘Praajaapatya Kruccha’or atleast Upavasa Prayaschitta. However the practice has

been otherwise since both Upakarma and Utsarjana are performed at the same time; the relevant Sankalpa states: Adheetaanaam Chhandasaamaapyaayana dwaaraa Shri Parameshwara preetyarthamupaakarmaa diney adhyotyasarjanaakhyaam Karma karishye / (As per the Vedaas studied, I shall now perform on the Upaakarma day itself the Utsarjanaa Karma also). However, Dharma Sindhu states that the Karmaas are apparently observed as per one’s own family traditions.

Rakshaabandhana: The task of ‘Rakshaabandhana’ is observed on Shaavana Purnima from morning till Aparaahna or Pradosha provided Bhadra Nakshatras are not in predominence; otherwise if Purnima is short of three muhurtas on that day then Rakshabandhana be obeserved on the previous day upto Padoshakaala if Bhadra is not present. The Sankalpa of ‘Rakshaabandhana’ or tying of the Security Band on the Right Wrist is: Yena baddho Bali Raaja Daanavendro Maha Balah, Tenatwaamabhi badhnaami Rakshamaachalamaachala/ (Raksha Bandhana! I am tying this to you as was tied by King Bali of Vamana Avataara fame; be steady and firm)/.

Shraavana Krishna Ashtami: The Ashtami is of two kinds viz. Shudda and Viddha. When there is no Saptami Yoga then Ashtami is Shudda and it could occur during the day or night. But the Viddha is determined by the extent to which Ashtami Yoga is affected by the Saptami sesha. Again the permutations of Rohini Nakshatra and Krishna Ashtami are several and Dharma Sindhu offers hairsplitting juxtapositions of Saptami-Ashtami and Krittika-Rohini. Added to this is the interpretation by Koustubha Grandhas as per Madhwaacharya followers that Krishnaashtami by itself is the Janmaashtami and the one with Rohini Nakshatra is Krishna Jayanti. Other followers of Madhwacharya assert that Janmaashtami on Shukla Ashtami is significant for the Vrata and if there is no coincidence with Rohini, Jayanti need to be observed. Another interpration is that if need be both the Vratas be duplicated or observed twice. Vrata Vidhana: In any case, the Janmaashtami Vrata be performed on a day when Ashtami is predominant. In the morning of that main Ashtami after Nitya Karmaas, the Kartha should resolve: Shri Krishna preetyartham Janmaashtami Vratam karishye/ Alternativly the Sankalpa might be Janmaashtami Vratam/ Jayanti Vratam karishye/ Then sip spoonful water thrice from a Copper Vessel and state: Vaasu Devam samuddisya Sarva Paaoa prashantaye, Upavaasam karishyaami Janmaashtamyaam Nabhasyaham; in case of incompetence of observing fast, then one might imply Phalaani bhakshaishyaam/ Afterwards, perform ‘Aachamana’ and take the Vow: Aajanmamaranam yaavadyanmayaa dushkrutam kritam, Tatpranaashaaya Govinda praseeda Purushottama ( Purushottama! Do destroy the sins that got accumulated in the past from my birth and might be committed in my future till my death as I am now observing the Sacred Vrata on this most propitious day of your mortal bitrh and save me). Then after purifying with a bath at midnight, the Karta who prearranged - as per one’s own capacity and devotion, a Platform made of gold-silver-metal-or earthen with a large swing with Baby Krishna on bed cushions and design an appropriate background with Pratimas of Devaki-Vasudeva, Yashoda-Nanda Gopa , Balarama-Revati and groups of Gopa-Gopikas along with Lakshmi at Krishna’s feet. Then the Puja commeces reciting: Shri Krishna preetyartham saparivaara Shri Krishna pujaam karishye/ This would be followed by the ‘’Nyaasaas’ by way of Anganyaasa and Karanyaasa, worship of Shankha- Chakra- Gadaa- Sarangaas and perform ‘Dhyaana’ as follows: Paryankasthaam Kinaaraadyairyutaam dhyaayettu Devakim, Shri Krishna baalakam dhyaayetparyankeystanapaayinam/ Shri Vatsa vaksha samshaantam neelotpala dalacchavim,Samvaahayanteem Devakyaah paadou dhyaayecchataam Shriyam/ (May I now meditate ‘Neelotpala Shyaama- Shri Vatsaanka- Shri Krishna Baalaka!’ as you are engaged in enjoying the breastmilk of Mother Devaki and experiencing the soft pressings of your tender feet by Devi Lakshmi!) Then the Puja is initiated with concentration by the Mula Mantra and ‘Purusha Sukta Ruks’ as follows: Shri

Krishnaaya Namah, Devakyai Namah, Vasudevaayai Namah, Yashodaayai Namah, Nandaaya Namah,Shri Ramaaya Namah, Chandikaayai Namah and so on and Sakala -parivaara Devataabhyo Namah---Atraavaahita DevakyaadiParivaara Devataa sahita Shri Krishnaaya Namah/ There after Worship would continue by the offerings of Aasana- Paadya- Arghya- Aachamaniya- Abhyanga SnaanaPanchaamrita Snaana- Chandana lepana- Vasstra-Yagnopaveeta-Gandha-Pushpa-Dhoopa-Deepa along with the Mantraas viz. Visveshwaraaya Vishvaaya tathaa Vishvodbhavaaya cha, Vishyasya pataye tubhyam Govindaaya Namo namah/ The various Upachaaraas /Services performed, Naivedya is offe red to the Lord with the Mantra: Jagannaatha Namastubhyam Samsaara bhaya naashana, Jagadeeshvaraaya Devaaya Bhutaanaam Pataye Namah/ Then, Taabmbula-Pradakshna- Namasaaraa- Pushpaanjalis are proposed. Finally ‘Udyaapana’of the Vrata is accomplished with repeat Puja and Samasta RaajopachaaraMantropachaara-Bhagavat Kathaa Pathana/ Shravana, Geeta -Nritthya and various Services along with Shadrasopeta Bhojana- Brahmana Puja-Dakshina and so on.

Kusha Sangrahana:Yet another Sacred Deed that is executed on ‘Shraavana Maasa Krishnaamavaasya’ is reaping and preserving Darbhaas for repeated usages for Yagnaas, Homaas, Vrataas, Pitru Karyaas and so on. Nabho maasasya darshey tu Shuchirbhaanupaaharet, Ayaatayaamaastey darbhaa viniyojyahah punah punah/ Some opine that the ‘Kusha Sangrahana’ is to be effected on Bhadrapada ‘Krishnaamavaashya’. Kushaas are ten varieties : Kushaah kaashaa yavaa durvaa Vusheeraascha sa kundakaah godhumaa vreehayoMunjaa Dasha Darbhaassabalajaah/ ( The ten varieties of Darbhaas are Kusha, Khasha or a kind of dried grass flower used for mats and house-roofs, Yava truna, Durva, Vusheera or the grass providing relief from heat, Kundaka, Godhuma graas, Rice / dhanya grass, Munja grass and Ulapa truna). Virinchinaa sahotpanna Parameshthi nisargaja, Nuda sarvaani paapaani darbha swasti karobhava/ ( Darbha! You are the one born along with Brahma or Srishthi Prarambha thus imbibing the Sacred Nature of Brahma Himself; hence destroy all kinds of Sins and bestow propitiousness). Yevam mantram samucchaarya tatah purvottaraamukhah, Humphat kaarena mantrena sakrucchitwaa samuddaret/ ( With this Mantra one should face Ishana Disha and cut the darbhaas in one go ) and pronounce the Mantra again saying Hum Phat/ Such four darbhaas make a PAVITRA for Brahmanaas and reduce the number by each darbha for Khatriya-VaishyaShudraas.

BHADRAPADA MAASA

The Punya Kaala of Bhadrapada Maasa is counted sixteen ghadiyaas after Kanyaa Sankramana. Observing ‘Ekaannaahaara Vrata’or One Meal a day Vrata in this Month would bestow ‘Dhana-Arogya Phala’ or wealth and health. In this Month, Guda-Lavana Daana or charity of jaggery and salt in favour of Hrishikesha would yield far reaching results. Haritaalikaa Vrata is performed on Bhadrapada Shukla Triteeya. If even one Muhurta less for Triteeya then the Vratakaala is to be counted on the next day viz. Chaturthi. Gana Yoga on the Vrata is considered as auspicious. This Vtata is mainly observed by House wives by Upavaasa and Puja aiming Parvati- Parameshwara with the oft repeated Puja-Mantra viz. Mandaara Maalaa kulitaalakaayai Kapaala Maalaankita Shekharaayai Divyaambaraayaicha Digambaraaya Namasshivaayai cha Namasshivaayai/

Siddhi Vinayaka Vratais celebrated all over Bharata Desha on Bhadrapada Shukla Chaturthi with the Chaturthi extending upto Madhyaahna. If Triteeya and Chaturthi are on both the days, then the determining factor is whether Triteeya is longer or Chaturthi is on that day. If the Vrata falls on a Sunday orTuesday, it has an added significance. Atra Chaturdhyaam Candra darshaney Mithyaabhi dushana doshastena Chaturthaamuditasya panchamyaam darshanam Vinaayaka Vrata dinepi na doshaaya/ Purva diney saahaynamaarambhya pravruttaayam haturtheem Vinaayakavrataabhaavepi purvadyureva Candra darshaney dosha iti sidhyati/ Chaturthaamuditasya na dasrshana miti pakshetu Avishta panchashnarmuhurtamaatra Chaturthi dinepi nishedhaapattih/Ideenaam lokaastu eekatarapakshaashrayena Vinaaka Vrata diney eva Chandram na pashyanti na tudaya kaaley darshana aaley vaasatvaa satvey nyamenaashrayanti/ Darshaneyjaatey taddosha shantaey: On this Chaturthi, Chandra darshana is believed strongly to ‘Mithyaapavaada’ or false allegations. In case, Chaturthi occurs in that evening and Chandra Darshana was performed but Vinayaka Vrata is performed on the Chaturthi day, it does not matter. But Chandra Darshana on the next morning must be avoided at any cost. People tend not to do so and this would result in the ‘dosha’; the ready remedy is to perform the Vrata sincerely and avoid Chandra Darshana on that day but certainly witness the same on Panchami Raatri on Chandrodaya. If by mischance, Chandra darshana is seen on Chaturthi, then the atonement Mantra be recited viz. Simhaha Prasenavadheessimaho Jambavataah hatah, Sukumaarodeestavahyeshasshamantakah/ Iti Shlokla Japa Karyah/ ( A lion killed Prasena the younger brother of Satraajit; Jaambavanta killed the lion and gifted away the ‘Shyamantaka Mani’to you Kumara! This Shloka be rendered for the Praayaschitta definitely). Vrata Vidhaana: After accomplishing ‘Praana Pratishtha’ the formal Mantrik- Way of according life to Ganeswhwara Idol, the Devotees of each and every of familyrelations and friends should then perform ‘Shodaashopa-chaara’ or the formal Services to Ganesha with Dhyaana-Aavaahana-Vaahanaadis and Shoddhodana Snaana- Vastra-Yagnopaveeta-Gandha-PushpaPhala- Naivedya of Modaka-Laddu and so on with twentyone ‘Durva Yugmaas’ reciting Ten Names of Ganesha viz. Ganaadhipa, Umaaputra, Aghanaashaka, Vinayaka, Isha Putra, Sarva Siddhi Pradaayika, Ekadanta, Hastimukha, Mooshaka Vaahana and Kumara Guru.

Rishi Panchami: This Vrata is observed on Bhadrapada Shukla Panchami. Besides performing worship to Rishis, the Karta should consume the leaves of vegetable plants grown on untilled land. On Bhadrapada Shukla Shashthi,Surya Puja be performed: Snaanam Bhaskara pujanam, Praashnam Panchagavyasyachaaaswamedha Phalaadikam / (After Snaana and Surya Puja, Pancha Gavya praashana should be take in to qualify the Phala or the Punya of executing Ashwamegha Yagna). On this very day of Surya Shashti, darshan of Kumara Swami would bestow relief for Brahma Hatya too. On Shuklaashtami Durvashtami Vrata is observed. This Vrata is performed by women aiming Jyeshtha Devi with primacy on Ashtami and on Jyeshta but not in Jyeshtha- Mula Nakshatra yoga and when Surya is not in Kanya Rashi. Persons in Dakshina Bharata normally observe theVrata with importance on Jyeshtha Nakshatra. This is a three day Vrata with Aaaahana on Anuradha, Puja on Jyeshtha and Moola for Visarjana.

‘Vishnu Parivartanotsava’: is implemented on Bhadrapada Shukla Ekaadashi or Dwadashi. Parivartana means inter-change of phases; in Kaalamaana, the Supreme Energy called Vishnu changes the course of Kaala’s Yuga-Manvantara- Samvatsara-Raashi-Maasa- Tithi-Nakshatras. The Vishnu Parivartana is executed every year’s Bhadrapada Shukla Paksha’s Ekaadashi or Dwadashi and keeping in view the ‘Vachana’ (Statement) viz. Shruteccha madhye parivartameti, the Shravana Nakshatra’s coincidence of either of the three parts of Ekaadashi or Dwaadashi would be the appropriate time for the Vishnu Parivartanotsava. At the Sandhya Kaala of the Dwadashi, Vishnu Puja is performed reciting: Vaasudeva

Jagannaatha praapteyam Dwaadashi tava, Paarshvena parivartasya sukham swapihi Madhava! ( Vaasudva! Jagannaatha! Your Dwadashi has arrived. Now you may turn around / or perform the Parivartana and resort back to your Yoga Nidra comfortably!)

‘Vamana Jayanti’: ‘Vaamanaavataara’ occurs on Bhadrapada Shukla Dwadashi’s Shravana Nakshatra in the ‘Madhyaahna’. Thus whenever Dwadashi extends to Madhyahna coinciding with Shravana yoga is to be reckoned as the Vamanavatara. If Shravana Yoga is on both the Tithis of Ekadashi and Dwadashi then Ekadashi be finalised as the Avatara Jayanti. At the Madhyaana time the Karta should purify with ‘Nadi Sangama Snaana’ and offer Arghya to a Vamanamurti with a Golden Vessel and initiate the Puja with the Prayer: Deveshwaraaya Devaaya Deva sambhuti kaariney, Prabhavey Sarva Devaanaam Vamanaaya namo namah/ Then Arghya is offered with the Mantra: Namastey Padma –naabhaaya Namastey Jala shaayiney,Tubhyamarghyam prayacchaami Bala Vamana Rupiney/ Namasshaaranga dhanurbaana paanaye Vamanaayacha, Yagnabhukphala daatrey cha Vamnanaaya namo namah/ On the following day, the Karta and family members should give away the Daana of the Suvarna Vamana with the Daana Mantra : Vamanah pratigruhnaati Vamanohamdadaami tey, Vamanam sarvatobhadram Dwijaaya pratipaadaye/ Thus the Deva Puja is concluded on the Dwadashi night itself, but if not possible then Dadhi Vrata is dedicated to Bhagavan Vishnu by performing Dadhi Daana and accomplish Dugdha Vrata; in the Payo Vrata, ‘Anna Paayasa’ is offered too. But milk of those cows which yielded a calf within ten days of delivery is prohibited for use in this Vrata.

Ananta Vrata: This Vrata is performed on Bhadrapada Shukla Chaturdashi when Chaturdashi should exten atleast by three Muhurtaas of the Morning or atleast by two Muhurtaas. Otherwise, the Vrata Kaala should be determined as the previous day; if the Tithi is on both the days, then the suitable time for the Vrata is stated to be on the previous day; but the Tithi must be at the Madhyahna Kaala either way. The Vrata Vidhana as explained in Koustubha grandhaas requires that ‘Torana’/ String of silk of twenty four grandhis / knots on the wrist for the Puja as per the Puja Vidhana. The Procedure requires Homaas numbering hundred eight and by reciting as many Vaasudeva Dwaadashaakshara Mantra. Any shortcoming in the Procedure is recoverable by ‘Krucchaadi Prayaschitta Vrata’.

Proshthapadi Shraaddha: On Bhadrapada Purnima day, Proshthapadi Shraaddha is performed addressed to Pitru Devas in Vasu-Rudra-Aditya Swarupaas of three generations with their wives ie. ‘Saptneekaas’. As this Shraaddha is of Paarvana type, Pinda daanas are required to be done recalling ‘Pururava- Aardra Devaas too. Some believers invoke Vishwadevaas too and perform ‘Naandi Shraaddha’.

Mahalaya Pakshas: Shraaddhaas are required to be observed in the Mahaalaya Paksha starting from Bhadrapada Krishna Pratipada till Amavasya. Shraaddham Kanyaagatey Baanou yo na kuryaad Grihaashrami, Dhanam Putraa kruta tasya Pithru kopaagni peedanaat/ Yavaccha Kanyaa Tulaayoti kramaadastey Divaakarah, Shunyam Pretaapuram taavad yaavad vrischika darshanam/ ( If a Grihasti does not perform Mahalaya Shraaddha, how could he deserve prosperity, propitiousness and excellent progeny! He would surely by subject to the severe curses of Pitru Devataas as their Souls are not liberated when Surya moves from Virgo and Libra to Scorpio. In turn they should most certainly rebuff their golden opportunities in their lives). Those who have the ability execute the Ceremonies are indeed

blessed.Those who are unable to do so might perform from Panchami or Shashthi or Ashtami or Dashami or Ekadashi till Amavasya. If even this is not possible, then atleast Mahalaya Amavasya might be the last resort but those must be ‘Sakrun -Mahalayas’ or with pinda pradaana. In case only Mahaalya Amavasya Shraaddha is performed, then the avoidable Tihis are Pratipada, Shashthi, Ekaadashi, Chaturdashi and Shukravaara besides the tenth and nineteenth Tithi from one’s own Janma Nakshatra as also Rohini, Magha and Revati. Some believe that Trayodashi, Saptami and Sunday/ Tuesday too are avoidable. However, if the Tithis of Father’s or Mother’s Death anniversary falls on any of the Mahalaya Paksha Tithis there should not be any objection to perform fulfledged Shraddha. Another important aspect of Mahalaya Paksha Shraaddha is expectedto be performed on the same lines as the Abdika Shraaddha as explicit in the Stanza: Mahaalaye Gayaa shraaddhey Maataa Pitrormriteyhani, Krutwedaahopi kutveetapinda daanam yathaavidhi/ (Mahaalaya Shraaddha is just like that which is performed as ‘pratyaabdika’ or an Annual Ceremony). The Out line of the Deva Sankalpa Mantra- which needs to be amended as applicable to individual cases – is as follows: Pitru Pitaamaha Prapitaamahaanaam Maatru tatsapatni pitaamahi tatsa patni prapitaamahi tat sapatni naamastatsaaptnya maatuditivaa Maataamaha Maatuh Pitaamaha Maatuh prapitaa-mahaanaam sapatneekaanaam yathaa naama gotraanaam Vasu Rudraaditya rupaanaam paarvana vidhinaa Patnyaaha Putrasya Kanyaayaah Pitruvyasya Maatulasya Bhraatuh Pitrushvasuh Maatrushvasuraatma Bhaginyaah Pitruvya putrasya jaamaturbhaaginey yasya swasurasya swasrwaah Achaaryasya Upaadhyaayasya Guroh Sakhyussishyasyai teshaam yathaa naama gotraanaam purusha vishaye sapatneekaanaam streevishaye sabhatrika sapatyaanaam Ekokodishta vidhinaa Mahalayaapara paksha shraaddham vaa Sa Daivam sadyah karishey/ In case of those who are alive, those designations be deleted from the Sankalpa. However the expression of ‘Saptneekam’ is used in respect of women in case of grand mothers etc are alive but if the husband is alive the expression of ‘Sabhatreekam’ is not essential. Further, Mahaalaye Gayaashraddhey Vruddhou chaanvashtakaasu cha, Nava Daivata Manreshtam sesham shaatpourusham viduh/ Anvashtakaasu Vruddhoucha Prati Samvatsarey tathaa , Mahaalaye Gayaayaamcha Sapindikaramaatpuraa, Maatusshraaddham Pruthakkaryamanyatra Patinaa saha/ ( In respect of Mahalaya Shraaddha, Gaya Shraddha, Vriddhi Shraaddha / Nandi Shraaddha and Anvashtaka Shraaddha there are Nine Pitru Devataas and for the rest, there should be ‘Shaddevataas’or Six only . In case of the above mentioned Shraaddhaas and the Regular Abdikaas, Sapindikarana for Maatru Shraaddha is accounted seperately. For other Shraddhaas there should be three Paarvanaas as mother’s Shraaddha is already included among all the three generations of father-grand father and great grand father. Some opine that there should be four Paarvanaas as the fourth one represents the wives of the three generations in which case, Pitru Devataas are counted as twelve. (Anvashtaka Shraaddha relates to the nine Navami Tithis of Bhadrapada, Margaseersha, Pushya, Maagha and Phalgunaas in Bahula Paksha. Nandi Shraaddha is performed during the start of any happy occasion or Sixteen religious rites like Karmaanga Shraaddha at Garbhaa Daana or Vriddhi Shraaddha at the birth of a Child. Tirtha Shraaddha is like Gaya Shraaddha ).Thus the procedure of determing the nine Pitru Devataas for Mahalaya Shraaddha is the same as that of the afore-mentioned Anvashtaaadi Shraaddhas too. Now, in the case of Mahalaya, Vishwa Devataas are called ‘Dhuri Vilochanaas’ and if one could afford in terms of money or availability of Brahmanas then two extra priests could be arranged. At the close of the ceremony, one Brahmana be detailed to represent Vishnu. Incidentally, if there is no availability of adequate number or none of Brahmanas, then at the ‘Swagriha Deva Shtaana’ one could improvise a Brahmachari with Darbhaas Mahalaya Shraddha be performed as a last resort but the Sankalpa should not include Arghya daana, Samantrakaavaahana, Agnoukarana, pinda daana, Swadhaa vachana Sananklpa ought to be avoided!

(Background of Shraddhas : There are Shannavati Shraadhaas (Ninety Six) viz. Fourteen Manvantasaas; Four Yugaadi days of Krita-Tretaa-Dwapara-Kali; Twelve Sankramana Days of each year; Twelve Amavasya Days; Fifteen Days of the Krishna Paksha of Bhadrapada Maasa; Twelve Vyatipata Yoga days in a year when calamities might happen; Twelve Vaidhruti or forbidden days of the Year; Five

Purvavedu or Saptami days of Krishna Pakshas of Bhadrapada, Margashira, Pushya, Maagha, and Phalgunaas; Ashta Tithis of Krishna Pakshas of the afore-mentioned Maasaas; and Anvashtaka Krishna Navamis of the same Months. These include Ardhodaya days of Sundays associated with AmavasyaShravana Nakshatra and Vyatipata Yoga/ and Mahodaya. Matsya Purana mentioned Nitya,Naimittika and Kamya Shraddhas viz, Daily /Regular, Periodic and Kaamya Shraaddhas. If daily Shraaddhais not possible, Darsha Shraddha be performed at least on Amavasya days; if not do perform on ChaitraBhadrapada-Ashviyuja Amavasyas; even this is not possible, do accomplish Mahalaya Amavasya Shraddha atleast or at any suitable day of Mahalaya Paksha! Additionally there could be any number of Kamya Shraddhas ranging from Shuddhi, Pushti, Yatra , Ghrita- Dadhi, Daivika, Hiranya or Gold / Uncooked food, Hasta or foodgrains and so on.) [ Brahma Purana describes Shraaddha Kalpa Varnana as follows:At the Naimisha forest at the congregation of Munis requested Veda Vyasa to explain in brief the procedure of Shraaddha Karma: and the latter explained as follows: those who belonged to the Vranaas of Brahmana, Kshatriya and Vaishyas were required to perform Shraaddhaas as per their own Kula Dharma according to the prescribed ‘Veda Mantrocchaarana’. When done by only Women and Shudras, the relevant Mantras were not to be recited nor Agni Homas done while doing Shraaddhas on their behalf. The hallowed places where Shraddhas could be performed included Tirthas like Pushkara, Holy Temples, Mountian tops, Sacred Places, Holy Rivers, Sarovaras, Sangamas, Sea shores, own residences, Holy Tree root bottoms, and Yagna Kundas. There are three kinds of Shraddhhaas viz. Nitya, Nimittika and Kaamya Shraaddhas. At Jaata Karma and such other occasions, Abhudaayika or Vriddhi daayika Shraaddha too is required to be performed. When Surya is in kanya Rasi, Saaddhaas are best performed for fifteen days: Padyami Shraddhaas bestow Dhanalaabha, Vidiya Pashu sampada or the benefit of cattle, Tadiya Putras, Chaturthi Shatru Naashana, Panchami Aaishwaryaprada, Shashthi Loka Pujya, Sapatami Ganaadhipatya, Ashtami Jnaana prada, Navami Stree Labha, Dashami Sarvaabhistha, Ekadashi Veda Sampannata, Dwadashi Vijaya Labha, Trayodashi Santaana Vriddhi and Deerghaayu, Chaturdashi Shraaddha blesses those who perform to appease the Souls of those who died in battles and Amavaasya Shaaddhyaas provide all-round well-being. Gaya Shraaddhas would yield long term benefits, especially when performed with jaggery, honey and black ‘tilas’, since Pitru Devas would look forward to such opportunities to their ‘Vamseeyas’; they crave for tarpanas in the rainy season of Magha-Phalguna months and Gudaanna / Rice-Jaggery Payasas mixed with honey; they hope that atleast one son might turn up at Gaya to offer Pinda Pradaana and that was their desire when alive to procure many sons; they wished that at least one kanyaa daana or one Nila Vrishabha Utsarga might be executed! Pitru Shraaddha during Krittika Star provides paasage to Swarga; Rohini Nakshathra gives good progeny; Mriga Shira Nakshatra Shraaddha gives Tejas, Ardra secures Shourya; Purvasu Kshetra darshana prapti, Pushyami Akshayadhana, Aslesha purnaaryrdaaya, Magha Santaanapushti, Purvaphaluni sowbhaayga, Uttara phalguni uttama santaana, Hasta Shraaddha yields Shasrtra vidya phala, Chitra secures tejas and santaana, Swaati Vyaapaara laabha, Vishakha putraprada, Auradha Nakshatra Shraaddha provides Chakravartitwa, Jeshtha gives Aadhipatya, Moola excellent health, Purvaashadha gives fame and name, Uttaraahaashaadha demolishes grief and troubles, Shravana provided Shubha lokas, Dhanisdhtha dhana samruddhi, Abhijit gives knowledge Vedas, Shatabhisha Vaidya Siddhi, Purvabhadra gives goat-sheep sampada, Uttaraabhadra provides Go Sampada, Revati Rajata samruddhi, Ahwavi Ashwa Sampatti, and Bharani nakshatra shraaddha provides ‘Deerghaayu -raarogya’; thus Gaya Shraadha at any time during any Nakshatra bestows all kinds of auspicious tidings! When Surya is in Kanya rashi, those who offer Shraaddhha Pindaas would fulfill all their desires as Pitras look forward to them; in fact the entire fornight during this Mahalaya Period, Tarpana Pinda Pradaanaas are stated to be of high value resulting in Raajasua -ashwamedha Phalaas. Shraaddhas are to be offered at this time with water, leafy vegetables and ‘kanda mulaas’ or ground sprouted ones only. Devotees would do well in performing such Shraaddhaas as Surya enters Uttara-Hasta Nakshatra timings; such offerings when Ravi would enter Hasta in Vrishchik Raasi, but beyond Vrischika raashi, Pinda pranaanaas are not only counter-productive but might have adverse effects as Pitru Devas might even curse them for belated

offerings! ]Also, Shraaddhaas need to be performed during Ashtakaas, Manvantaraas, and Anvashtakaas; Ashtakaas are known as Krishna Paksha Ashtamis of the months of Pousha, Maagha, Phalguna and Chaitra. Manvantaraas denote Ashadha Shukla Dashami, Shraavana Krishna Ashtami and Bhadra Shukla Triteeya, since Utsavaas / celebrations were organized at these Manvantaraas. Anvashtakaas signify the Navamis followed by the Ahtakaas. Abhuyudayas denote the above three categories of Ashtakas-Manvantaraas-Anvashtakaas as these are first and foremost addressed invoke Maata- Pitaamahi- Pramitaamahi and then by Pita-Pitaamaha-Prapitaamaha. In other words, Maatru Varga would be addressed first, followed by Pitru varga and finally to Mataamaha- PramitgaamahVriddha Mataamaha.Shraaddhaas are also required to be performed at Grahanas or Solar-Lunar Eclipses, Vyatipatas, Surya-Chandrama Sangamaas, Janma Nakshatraas, and Graha Peedaavasaras; these Shraaddhaas are to be Paarvana Shraaddhaas. At the timings of Aayana -kramana or change of Dakshinatana-Uttaraayana as also the two Vishus (or when Surya reaches the line when the day-night calculations are equivalent) as also on Samkraanti day, vidhi purvaka Shraddhas need to be performed in a full-fledged form, but minus Pindapradaada. Shraaddhhas are required to be performed on Vaishakha Shukla Triteeya and Kartika Shukla Navami as per the Samkraanti Vidhi; again on Bhadra Shukla Trayodashi and Magha Amavasya days, Paayasa Shraadha or Cooked rice in boiled sweet milk should be offered to Pitru Devaas. When ever a VedaVetta or Nityaagnihotriya Brahmana arrives at a Brahmana’s house, then too a Shraaddha would better be given. On the days of death of one’s own parents Shraaddhhas are required to be performed in a fulfledged manner every year including to Pitru devatas and Vishva Devatas separately.Prati Samvararam Kaaryam Maataa Pitrormrotey hani, Pitruvyasyaapya putrasya Bhraatur Jyeshthasya chaivahi/ Paarvanam Devapuryam syaadekoddhishtam Surairvinaa, Dyuodevey Pitrukaaryea Treenakaikamubhayatravaa/ ( On the day of the passing away of one’s own father or mother, one has to perform Ekoddishta Shraaddha; if father’s brother had no male issue then too the Ekoddishta Shraaddha be performed. In the Parvana Shraaddha, Vishva Devas are to be invoked first and their puja is to be performed.But without Vishvadevas in Ekoddishta Shraaddha, Brahmanas are arranged in Deva Pitru Shtaanaas and worshipped. In the Deva Kaarya, two Brahmanas are to be arranged and for Pitru Karyaa three Brahmanas; Or at least one each of the Karyas are required as minimum. Pretajeeva deeds to be kept in the form of a Pinda ón Bhumi beneath Kushaa grass with black Tilas and water. Brahnanaas would get shuddhi on the eleventh day of the demise, while Kshatriyas get purified on the thirteenth day, Vaishyas on the sixteenth day and Shudras on the thirty first day. On the termination of Sutaka or Asuddhi, Brahmanas should perform Ekoddishta Shraddha on the twelfth day, after a month, after Traipaksha or three weeks and every month thereafter for a year. Then the action of ‘Sapindeekarana Paarana Vidhhana’ must be followed, when the departed Soul would abandon the ‘Pretha Swarupa’ and attain the status of ‘Pitru Devatva’.The Pitaras are of two types viz. Amurtaas (Formless) and Murtimaan ( with Form). Naandimukhaas are stated to be Formless and Paarvanaas are Murtimaans. Now, the procedure of Sapindeekarana is as follows: In the context of Sapindeekarana, Vishwa Devaas are not invoked, only one ‘Arghya’/ water is given, no Agnikarana or invocation of Agni is done, four Patras or small vessels are used with Tilodakaas or water with black Tilas and chandana; three of the Paatras are to invite to three generations of forefathers and one for the Preta: Paatratraye pretapaatraadarghyam chaiva prasechayet, Yesamaanaah iti japanpurva -vacchhesha maacharet/ ( while reciting the Mantra ‘Yenamaanaah’, the Kartaa should perform ‘Jala Prokshana’ (sprinkle of water); even in respect of the diseased women the same procedure of Ekoddhishta should be adopted, but no need for Sapindeekarana is required in respect of women without children and the concerned relatives of husband or her own brothers could take up the task of Shraaddha. In case, there is none, the King becomes responsible as he would be the relative to all the prajaa who are helpless and execute all the related actions including the annual Shraaddhaas. Even related women could assume the charges, provided no Mantras are recited’.

Nitya Naimittika Shraadhhas would follow sapindeekarana, when the departed father would join the ranks of the earlier three generations viz. the Karta’s departed father, grand father and the great grandfather who would all be the ‘Pinda bhuks’`; actually, seven previous generations of the Karta would be eligible for the fruits of the shraddha: Pindasambandhino hyetey vigjneyaah Purushaatrayah, Lepa sambandhinaschaaney pitaamah pitaamahaah/ Prabhrutyuktaa -strayasteshaam yajamaanascha saptamah, Ityesha Munibhih proktah sambandhaha Saapta Pourushah/ But those who were beyond the three earlier generations viz. those of Sapta Pourushaas of four further earlier generations would be satisfied with the particles of ‘Anna’ or rice grains spread along and around the leaf above the kushagrass on which three pindas are placed in a line; the water drops from the clothes after taking bath by the Karta would provide relief to those who might have turned as Piscachas; those who might have been born as trees would be satisfied too by the water drops from the body of snaana of the Kartha; and those who might have been born as Pashu-Pakshis would be satisfied from the water drops while performing prokshana around the pindas in the process of worship. As the bhojana of the Brahmana bhoktas would be complete, the water drops to wash the hands and feet of the Bhoktas would relieve those who might have been born otherwise. Thus each Shraaddha would liberate the Souls of Seven Generations and none indeed would be dis-satisfied in the ‘Kula’for seven generations! Those who perform Shraaddhaa even by the low caste human beings with Shraddha or Faith would relieve the misery of the departed Souls, while those Brahmanaas who are virtuous observing daily tasks would indeed be responsible for the certain salvation of the ancestors. Now, the Bhahmanas who are selected as bhoktas must also have proper qualfications; they should preferably be Veda vettaas, maatru-pitru bhaktas, Acharyas, Panditaas, father-inlaws, brothers-in-law, Purana TatvaVetta, and such others. Those who are selected as the representatives of Vishwadeva Pitraas too should be equally learned. The Kartha should feed such ideal Brahmanas as would indeed alleviate the miseries of the departed ones and hence the care for the selection. The services provided to the bhoktas are as good as those given to the departed parents or others concerned. In this context, Vastra daanana was emphasized: Vastraabhaavey kriyaanaasti yajgnaa Vedaastapaamsicha, Tasmaadwaasaamsi deyaani Shraaddha kaaley viseshitah/ Kauseyam kshaama kaarpaasam dukulamahatam tathaa, Shraaddheytwetaani yo dadyaat kaamaanaapnotichottamaan/ (Without the charity of Vastraas, no task of Shraaddhha would be complete; in fact, no sacred task like Yagnaas, Vedaas and Tapaas would be complete without Vastra daanaa. More particularly so, in respect of Shraaddhhaas as Pitru Devas would not be appeased otherwise. Silk Vastraas or at least new cotton Vastraas constitute a definite input in Shraaddhas. Yathaa goshu prabhutaasu vatso vindati maataram, Tathaannam tatra Vipraanaam janturyatraavasishthatey/ Naama gotrancha mantraascha datthamannamnayantitey, Aapiye nidhanam praaptaas trupistaanupatishthatey/ (Just as a calf reaches its mother’s udder on a group of cows, Anna daana to Brahmanaas too is an inclusive input in Shraaddhaas to enable the relief of the departed Souls; recitation of NaamaGotraas in the formal medium of Mantras would reach the fruits of Shraaddhaas to the concerned Vamsha-Gotra-Naamaas so that the respective categories are satiated.) The relevant Mantra further states: Deataabhyah Pitrubhyascha Mahaa Yogibhy yevacha, Namah Swadhhaayai

Swaahaayai Nithyameva bhanantiti, Adhaavasaaney Shraaddhasya traavruttvaa japettadaa, Pinda nirvahaney vaapi japedevam samaahitah/ Kshipramaayaanti pitaro Raahshasaah pradravanti cha, Preeyantey trishu lokeshu Mantroyam taarayatyuta/(My obeisances to Pitraas and Devataas; to my homage to Swadhaa Devi and Swaahaadevi; May these be always with me; This Mantraa must be recited thrice at the time of Pinda-Nirvahana of while performing the Task of Pindaas as also at the time end of the Shraadda. The recitation of this Mantra would instantly respond to the Pitra Devas and the Rakshasaas would run away; the Tri Lokas would be satisfied and the Performer would fully bless with salvation. Offering away the Pindaas to Agni in the Homakunda would bless the Karta would secure Bhoga Vriddhi or enhance pleasures; offering the Pindas to the Karta’s wife would result in Putra Prapti; offering them to Cows would ensure ‘Tejovriddhi’; immerse the pindaas would increase Keerti /fame; feeding them to crows would provide long life; and some Pandits stated that ‘Pindaagraas’ or tops of the Pindaas should be lifted. Tasmaatsam Pujayet bhaktya swapitruunvidhivannarah, Kaamaanabhhepsinsakalaan – paadaatma vimochanam, Vasuun Rudraamstathaadityaan Nakshatra graha taarakaah/ Preenayanti Manushyaanaam Pitarah Shraaddha tarpitaah, Aayuh Prajaam Dhanam Vidyaam Swargam Moksham sukhaanicha/ Prayacchanti tathaa Raajyam Pitarah Shraaddha tarpitaah, Tathaapahaarnah Purvaahnaat pitruunaamatirichyatey/ Sampujya Swaagateynaitaan sadanebhyaagataandvijaan, Pavitra paaniraachaantaa nasaneyshupa –vesayet/ Shaadhham krutwaa vidhaanena sambhojya cha Dwijottamaan, Visarjaeyt priyaanyukaa pranipatya cha bhaktitah/ Aadwara manugacchhecchaa gacchhedan moditah,Tato nitya kriyaamkuryaad bhojayeccha tathaa tithheen/ Nithya kriyaam pitruunaamcha kechidicchanti Sattamaah/ (As the Shraddha Karta is anxiously awaited by the concerned Pitru Devaas, he should worship them with faith and devotion as prescribed so that the desires of Karta are fulfilled; the Ashtaa Vasus, Ekaadasha Rudraas, Dwadasha Adityas , Nava Grahas and Nakshatraas would all be satisfied with the Shraaddhhas and bestow long and healyhy life, good progeney, prosperity, Vidya, overall fulfillment and Swarga. As ‘Aparaahna’or mid-day is the appropriate time, the Kartha should welcome the Brahmanaas with devotion, make them feel comfortable and conduct the proceedings with perseverance and fortitude, perform the duties till the end and then take the Nitya Karmas after duly sending them off with reverence). In conclusion, Veda Vyasa Maharshi assured: Aajaaramaacharedyastu Pitru medhha shritam Narah, Ayushaa dhana putraischa vardhastyasu na samshayah/ Pitrumedhaadhyaaya mimam Shraaddha kaaleshu yah pathet, Tadannamasya pitaroshnanti cha tri-yugam dwijaah/ Yevam mayoktah Pitrumedha kalpah paaaapahah punyavivaddhanascha/ Shrotavya yesha prayatainaraihscha shraaddeghachainaapyanu keertayet/ ( Those who observe the traditions of Pitrumedha Kalpa, are blessed with Dhana-Dhanya-Ayuraarogya- Putra Poutra-Vardhana. Those who read ‘Pitrumedha-adhyaa’ of this Purana, would be blessed with the contentment of Pitru Devatas of the past three yugas! The recitation or patient hearing of the contents of the Adhyaaya itself would bestow the boon of demolishing sins and of and ushering propitiousness).] Having discussed the significance of Mahalaya Pakshaa, Dharma Sindhu narrates the Bhadrapada Krishna Shraaddhas with the orientation of Nakshatras. Bharani Nakshatra Shraaddha is as good as of Gaya Shraaddha phala. This is of ‘Sapindeeka’ variety in which Shaddaivata Sankalpa is involved ie . of three generations. This Kamya Vratais performed aiming Pururavaadrava Pitru Devaas or Vishva Devaas who are Dhuri Vilochanaas as described in the context of Mahalatya Paksha Shraaddhaas. Normally , this ceremoney is executed in the first year of the demise of a parent. But not in the Second year as suggested by some but actually

Dharma Sindhu opines that the second year might be a better optionfor the reason that during the course of the first year of demise, the dead parent might not have secured Pitrutwa Siddhi yet; more over the Gaya Shraaddha is expected to aim at three generations but that status of joining the two higher generations would not have attained before the close of first year of the death; nor one Paarvana which was to be offered to Devas was not acceptable to Devaas before the first anniversary of the deceased. Maghaa yukta Trayodashi is performed in either of the Trayodashis of Bhadrapada Maasa. This ceremony is performed with the Sankalpa of ‘Pindarahita Shraaddha’and should be restricted to the Mantra: Eshaam trupyartham Brahmana Puja karishey; Pitru rupiney Brahmanaaya gandham samarpayaami/ Thus having provided ‘Panchopachaaraas’, the Karta would recite the Mantras: ‘Brahmaarpanam Brahma havi’-Anena Brahmana Bhojanena Pitraadi rupeshwara preeyataa etc. and then satisfy the Brahmanaas with ‘Madhura Padaadhaas’sweets only without cooked Anna Bhojana. Like wise Shastrahata Mahalaya Shraaddha is performed on Krishna Chaturdashi of Bhadrapada Month is performed to father or his brothers by sons or cousins as the formers die on account of weapons, poison, Fire, water, snakes or cruel animals. Shraaddhhas in respect of such accidental deaths are performed on Ekoddhishta basis with the Sankalpa viz. Amukanimittey namrutasya chaturdashi nimitta –mekoddhishtam shraaddham sa Daivam sa pindakam karishye/ ( I shall perform Shraddha with Arghya etc.and on ‘Sa-pinda’ and ‘ Sa-Daiva’ basis but by offering a single Pinda). However, this Shraaddha is not to be considered as a substitution of repetitive and regular Shraaddhas on the death anniversary Tithis. Kapilaa Shashthi Shraaddha: In case a Tuesday with Rohini Nakshatra appears in Krishna Bhadrapada Month on Shashthi, it is considered as a very significant and Sacred day; when Surya is in Hasta Nakshatra then too that day is extremely fruitful. Kapila Shashthi Homas and Daanaas are stated to yield Koti-Koti Phala! Asyaam hutam cha duttam cha Sarvam koti gunam bhavet! Atra Shraaddham kaaryamiti visesha vachanam nopalabhyatey tathaapi Alabhyagogey Shraaddhavidhaanaaddarshavat Shaddevatam kaaryam/ ( There would be no better deed that could be described in words leading to ‘Alabhya Yoga’ than performing Shraaddha on this day and that Karya is to be like what is executed on the lines of Amaavasya Shraaddha aiming at ‘Shaddevataas’ or the Six Devataas). In the context of observing Kapila Shasthi, Surya Vrata Vidhaana has also been described by Dharma Sindhu. Addressing Surya Deva in the ‘Sankalpa’, the Vrata Karta proposes to observe ‘Upavaasa’ and take Sacred Bath by applying the paste of Devadar Tree Bark, Khusha, Cardamom, Manassila, Padmakaashtha and rice mixed with honey and Cow milk while reciting the Mantra: Ataswamasi Devesha Jyotishaam patirevacha, Paapam naashaaya mey Deva Vaagmanah kaaya karmajam/ (Devesha! You are the Jala Swarupa and Jyotishpati! Kindly destroy my ‘Trikarana Paapaas’ involved in Speech, Thought and Action). Thus beseeching Surya, the Vrata Karta smears ‘Pancha Gavya’ made of the five cow products, cleanses the body with ‘Pancha Pallavaaas’ or five kinds of tender leaves, smudges the body with ‘Mrittika’ or Earth, takes bath again, performs Tarpana and other Nitya Karmaas, worships Varuna Deva, arranges a ‘Kalasha’with rice in the center of a platform, draws a Lotus with eight leaves and recites from the East invoking Sun God in the form of a Golden ‘Pratima’ with his eight names as follows: Suryam, Tapanam, Swarna lepanam, Ravim, Adityam, Divaakaram, Prabhakaram, Suryam aavaaha –yaami/ Later invoke Aruna Deva who is the charioteer of Surya and to ‘Ashta Dikpaalakaas’ viz. Indra-Agni-Yama-Nirruti-Varuna-Vaayu- Kubera and Ishaana with ‘Karaveeraadi’ flowers, offer twelve ‘Arghyaas’standing before him and perform worship to Surya with the Prayer as follows: Prabhakara Namastubhyam Samsaaraanmaam samuddhara, Bhukti Mukti prado yasmaattasmaa- chhaanti prayacchamey/ Namo Namastey Varada Ruksaamayajushaam patey, Namostu Vishwa Rupaaya Vishwa dhaatrey namo Namah/ ( Prabhaakara! My obeisances to you. You are the bestower of Bhoga and Mokshaa; do grant me peace, fulfillment and Salkvation. You are the Master of

Three-Vedas; Jagadrupa! Jagatposhaka!). The Vrata Karta then observes ‘Raatri Jaagarana’ reciting ‘Soura Sukta’and other Prayers and next morning takes bath, executes Nitya Karmaas and performs Homaas with ‘Arka Samidhaas’ / twigs, ghee, tila and so on. Then he ushers Kapila Cow bedecked with decoratives, colourful ‘Vastraas’, jingle bells and so on, performs Puja and gives it away as ‘Daana’ to a Brahmana saying: Namastey Kapiley Devi Sarva paapa pranaashani, Sasaaraanavamagnam maam Gomaatastaatu marhasi/ ( Kapila Devi! Gomaataa! My worshipful respects to you; do relieve me of my sins and save me from the Ocean of Samsaara). The Daana be given with satisfactory Dakshina along with the Golden Pratima of Surya Deva thus concluding the SuryaVrata successfully.

ASHVIYUJA MAASA

Devi Navaraatraas: The Tula Sankranti and Mesha Sankranti is designated as Vishu. Fifteen ghadiyaas before and thereafter is the Vishu Punya kaala mand the one before Vishu is known as significant. Devi Navaraatraas commence from Ashviyuja Shukla Pratipada to Maharnavami signifying ‘Karma Praadhanyata’or performing Acts of Dharma Karmaas of which Puja is the essential along with Upavaasa , Stora, Japa etc. As per one’s own ‘Kulaachara’ or family tradition, Upavasaas are observed as Eka Bhukta, Nakta Bhojana or Ayaachita Bhojana; recitals of Stotras of ‘Sapta Shati’, Lakshmi Hridaya, Lalitha-Lakshmi-Durga Sahasra Naamaas are rendered daily and formal Pujas to Devi are executed with dedication and involvement during the concerned Tithis regularly. Navaraatra Pujas begin on the Pratipada Tithi morning after Sunrise upto six ghadiyas or two Muhurtaas since the Puja is not to commence with an extension of time of the previous Amavasya into the Praatipada. In case the Pratipada Tithi does not occur even ten ghadiyas after Sun rise, then the Sankalpa could still be done looking East upto the Abhijin-muhurta upto ‘Madhyaahna’ but certainly not in the ‘Aparaahna’. The Navaraatra Pujas could be observed by all of the Chaturvarnaas and even ‘Mlecchaas’. But Brahmanaas should perform only ‘Saatvika Puja’with Japa-Homa-Annabali-Naivedyas; in fact Naivedyascha niraamishaih Madyam datvaa Brahmanastu Braahmanyaa Deva heeyatey, Madyamapeyamadeyam/ (Thus Brahmanaas have no authorization to resort to Raajasa Puja since they have no access to Madya-Maamsa). Madya paaney Maranaanta praayaschittokteyhi, Sparsham tadangacchedokteyschaalpapraayschittena doshaanapoagamena paatityaapaataat/ ( ‘Madya paana’ attracts the extreme ‘praasyaschitta’ or atonement of life unto death to a Brahmana and the limb of his body is required to be mutilated ) . Even in the case of Kshtriyaas-Vaishyaas and others , Maamsa-Madyaas are totally banned in respect of Nitya Pujas although these Varnaas might resort to them in the case of Kaamya Karmaas. However in reference to Kamya karmaas too their worship would secure additional and quicker results without MadyaMaamsaas. In any case, Japa-Homaadi Karyas need to be necessarily executed by Brahmanaas alone. ‘ Navaraatri Vidhis: Atra Nava Raatrey Ghatasthaapanam Pratarmadhyaahney Pradosha kaaley cheti Trikaalam Dwikaalam-Eeka kaalam vaa Swaswa Kula Devataa pujanam Saptashatyaadi japokhanda deepah Achaarapraapta maalaa bandhanam Upavaasa Nakthaikabhaktaadi niyamah Suvaasini bhojanm Kumaari bhojana pujaaadi antey Saptashatyaadi Stotra Mantra Homaadi ityetaani vihitaani/ ( During these Navaraatraas the Duties required to be performed include Kalasha Sthaapana followed by daily Trikaala Puja as per ‘Vamshaachaara’, Saptapadi and other Japaas, Akhanda Deepa, Maalaa bandhana as per Kulaachaara, Upavaasa, Nakta-Eka bhuktaadi niyama, Suvaasini –Kanyaa pujaas and Bhojana and Homa Karyaas). Kalasha Sthaapana should not be performed in the nights. The Kalasha should be arranged on a Clean Vedika / Platform made of Pancha Pallavaas, milk, fruits, ‘taambula’/betel nuts and

leaves, Kunkuma, Dhupa , Deepa and such other requirements of Puja. On Pratipaada morning after ‘Abhyangana’ or head bath, be seated by Grihastis along with wife and make the Sankalpa as follows: Mama saha kutumba syaamuka Devataa preeti dwaaraa Sarvaapadcchaanti purvaka Deerghaayurdhana putraadi vriddhi Shatru Jaya keertilaabha pramukha Charurvidha Purushaartha siddhyartha Madhya Prabhriti Mahaa Navamiparyanta trikaala mekakaalamvaamuka Devataapujaamupavaasaa Naktaikabhaktaanyata niyama sahitamakhanda deepajwaalana Kumaaripujana Chandi Saptashati paatha Suvaasini bhojanaadi rupam Sharada nava raatrotsavaakhyam karma karishye! After the Sankalpa as above Kalasha Sthaapana follows; Tadadou Nirvighnataa siddhyartham Ganapati Pujamam Punyaahvachanam Chandi Saptashati Japaadyartham Brahman varanam karishye/ As the Kalasha Sthapana is being performed, Bhumi is prayed to and touched with the Mantra Mahaadyou; to perform ‘Ankuraaropana’ collect some ‘Mrtittika’ for the Ankuraarpana and recite the Mantras: ‘Aoushaddhayassa- Akaleshu- Imammey Gangey- Gandha dwaaraa- Kandaatkaanda- AshwattevahSyonaa Prithivi-Yaah phalineeh-Sahiratnaani Hiranya Rupam-Uvaasu vaasaa-PurnaadarviTatwaayaami/ by inferring various acts of collecting Aoushadhis from Mrittika to fill up the Kalasha with the Sacred Water along with Pancha Pallavaas, Ratna-Hiranyaas, and perform Puja to Varuna Deva, Kula Devata and Devi in various Forms as follows: Jayanti Mangalaa Kashi Bhadra Kaali Kapaalini, Durgaa Kshamaa Shivaa Dhaatri Swaahaa Swadhaa Namostutey/ Aagaccha Varadey Devi Daithua darpa nishudini, Pujaam grahaana Sumikhi namastey Shankara priye! There after along with other Stotraas like Shri Sukta, Purusha Sukta and Prathama Ruks and formally worship with ‘Shodasopachaaraas’ like Aasana-Padya-Vastra-Dhupa-Deepa-Naivedyas and Sarva Mangala Maangaley and other ‘Praarthanaas’. Offer of ‘Bali daana’, Kushmaanda daana, ‘Kushmaanda Khandana’and Shanti mantraas ending up with Om Shaantisshaanthisshaantih/ Finally ar the end of the daily Nava Raatri Puja there shoud be resolve : Akhanda deepakam Devyaah preetaye Nmava traatrakam, Ujjwalaye dahoraatra mekachitto Dhrudha Vrata/ (I resove with unswerving devotion that the Akhanda Deepa shall be firmly set aflame all through the Nava Raatris and the daily formal worship as presribed!)

Chandi Saptashati Pathana Vidhaana: With the resolution of reading Chandi Sapta Shati or Narayana Hridaya or Lakshmi Hridaya, one should be seated comfortably and commence with Salutations to Bhagavan of Om Namo Narayanaaya Namah, Om Naraaya Narottamaaya Namah, Om Sarasvatyai Namah,Om Vyaasaaya Namah. Reading the book holding in hands is not in order. There should not be a break while reading and if so it should start again from the beginning. Reading must be done by clearly pronouncing the letters and understanding the meaning; the voice must be uniform and modulated and in proper ‘Swara’. Shanti karmani sarvatra tathaa Dussapna darshane, Graha peedaasu chograasu Mayatmyam shrunuyaanmaya/ ie. when Shanti Karmaas are being done or when bad dreams occur or while entering frightening places, reading the Devi Mahatmya would bar any kind of impediments. While entering water and forests or sudden out breaks of fire or attack by robbers or enemies, recitation of Sapta Shati happens to be a sure remedy. Its recital thrice wards off ‘Upadravaas’ or calamities; ‘graha peedaa nivrutti’is assured by the recital by five times; undergoing ‘Maha Bhaya’ is overcome by seven recitals; For Shaanti and Vaajapeya Phala praapti by nine tmes; Raja Vasya by eleven times; Shatru naashana by reciting twelve times; ‘Stree-Purusha Vasyata’ by fourteen times; Putra-Poutra-DhanaDhaanya-Arthaas are attainable by the ‘Paath’ of the ‘Shati’by sixteen times; Raja bhaya naasha by seventeen times; Vana Bhaya by twenty times; freedom from shackles by twenty five times; and concentrated recital of the Sapta Shati by hundred times would accompish curing of Impossible diseases, Kulaccheda nivaarana, Ayur –naashana and so on. ‘Sahasra Paatha’ of the Sacred Sapta Shati would indeed bestow ‘Shataashwamedha phala’ and Moksha Prapti!

Kumaari Puja: Excepting a baby of one year, Kanyas from two to ten years of age are worthy of worship. Such Kanyaas are designated as Kumari, Trimurti, Kalyani, Rohini, Kaali,Chandika, Shambhavi,Durga and Bhadra. ‘Aavahana’ or Invocation of such Kumaris in their Puja would be as follows: Mantraakshara mayeem Lakshmim Maatrunaam Rupa dhaarineem, Nava Durgaatmikaam Saakshaat kanyaanmavaa hyamyaham/ Jagatpujye Jagadwandye Sarva Shakti Swarupini, Pujaam grihaana Koumaari Jaganmaatarnamostutey/ After the Avaahana Mantra the Kanyaa Puja is commenced with Paada prakshaalana or washing thefeet of the Kumari and offering Vastra-Kumkuma-Gandha-DhupaDeepa-Bhojanas. During the Puja, recitation of Chandi-Paatha is required while others prescribe Lalita Sahasranaamaa too. Upaanga Lalita Vrata: This Vrata is scheduled on Ashwiyuja Shukla Panchami and ‘Aparaahna’ is suitable; if Aparaahna is not avilble on Panchami, then the previous Aparaahna would be suitable. Some opine that Lalitha Puja is better performed in the night.

Saraswati Puja: This popular and Sacred Puja of Devi Saraswati is performed on Ashviyuja Shukla Paksha Saptami but significantly in the Moola Nakshatra. Sthaapana has to be in Moola, Avaahana and Puja are to be in Purvaashaadha Nakshatra, Bali daana in Uttaraashaadha and Udwaasana in Shravana: Mooleshu Sthaapanam Devyaah Purvaashaadhaasu pujanam,Uttaraasu Balim tadyacchravaney na visarjayet/ But Rudraamala Grandha states: Avahana and Anga Puja be done in Moola Nakshatra, detailed Puja in Purvaashadha without Avahana, Bali daana in Uttaraashaadha, and Anga Puja before Visarjana in Shravana Nakshatra . In any case, Avahana of Saraswati is to be done three muhurtaas before ‘Suryastama’ but if Moola Nakshatra is unvailable at that time then Aavahaya is done next day’s Moola’s dwiteeya paada.

Mahaashtami Nirnaya: If Ashtami is mixed even by a negligible time at the Suryodaya Kaala then Ashtami is called as Namavi.Similarly if Saptami is mixed with Ashtami at the Sun Rise even by one ghadi then that Tithi is not determined as Ashtami. The combination of Tuesday and Ashtami Tithi are notable and highly auspicious. Incidentally, those who have sons should not observe Upavaasa on this Ashtami; at least they should consume even a little food.

Maha Navami Nirnaya: In case the previous day has sixty ghadiyas and on the following day there is a muhurta or so, then the previous day is taken as Navami and excepting Bali daan, Upavaasa and Puja be performed in the Ashtami Viddha. Similarly, Navami- yukta Balidaan be performed in Dashami Viddha Navami. In the Ashtami and Navami Sandhikaala one has to perform a Sandhi Puja separately. There is a need to implement a Homa after Navami Puja. Since no homa is done in the nights, this has to be necessarily done in the day time itself. This homa needs to be accomplished with the Durga navaakshari Mantra or with the Sapta shati Mantra of Namo Devavyai Maha Devayai etc. The Homa dravyaas include ghee mixed with white Tilaas, ‘Paayasam’/ ‘Ksheeraanna’, Kishuka Pushpa, Yava, Durvaasa, Shri phala, Rakta Chandana, Nuts /Supari, bilwa etc. The Homa Sankhya is to be one tenth of the Japa Sankhya. At the end of Navami Vrata and Homa, Brahmanas should perform Devtodwaasana, Paarana, Brahmana Bhojana and Dakshinaadi Daanaas. As regards Bali Vidhana ( sacrifice) in the Nava Raatraas, ‘Maasha Sahitaanna’ or ‘Kushmaanda’or Pumpkin are the appropriate items as far as Brahmanas are concerned; as already mentioned above in the Preface of Navaratri Vrataas, Brahmanena Pashu maamsa Madyaadi Bali daaney, Brahmantwa bhrashtata! ( If Bali is given by Brahmanas in terms of Madya Maamsaas, Brahmantwa is lost forever!

Chhatra Puja: During the Nava Raatraas, the ancient custom followed by Kings was to observe ‘Lohaabhisaarika Vrata’ and Chhatra Puja during the first eight days from Patipada to Ashtami of Ashwiyuja Shukla Paksha. The Puja involves installation of the Pratimaof Indra’s Divine Horse called ‘Ucchaishrava’ and worshipped by Homaas and formal Puja while ‘Pratyaksha’ or live ‘Gajaashvaas’ are duly bathed, cleaned and displayed along with their Royal Insigniyas or ‘Raja Chinaas’ like ‘Chhatra Chaamaras’ or Umbellas and Huge Hand-carried Fans with colourful Vastras on their backs. The Divine Horse as also the live Royal Animals are worshipped with ‘Neeraajana’ or camphor light. The ‘Ashirwaada’(blessing) Mantras signify: ‘ Let the Ashva-Gaja generations thrive forever and let their ‘Vamshaas’ generated out of the grace of Brahma, Soma and Varuna continue for ever to serve the Kings and their families well to enable their administration providing peace and contentment to their Subjects.

Vijaya Dashami Celebrations: The Treatise of ‘Nirnaya Sindhu’ states that even there is a fraction of Shravana Nakshatra yoga at the ‘Aparaahna’ of that day, then that day be considered as Dashami or else on the following day. The custom had been that none should leave the boundaries of their village or township on that day without performing Aparajita Devi Puja. It is on this day’s Aparaahna that the residents of the villages or townships assemble at the ‘Shami Vrikshaas’ towards Ishaanya , clean up the area, decorate a raised platfom with ‘Ashtadala Padma’/ or Lotus of Eight Leaves and perform Puja to the Idols of Aparajita Devi and Vijaya Devi with ‘Shodashopachaaraas’or the prescribed Sixteen Services and at the end of the worship pray to them reciting : Imam Pujaam maya Devi yadhaa Shakti Niveditam, Rakshaarthantu samaadaaya Vraja swasthaana muttamam/ After the prayers the Vrata is concluded reciting : Haarnena tu Vichitrtena bhaswat Kanaka mekhala, Aparaajita bhadrataa karotu Vijayam mama/ (May the Mangalakaari Aparajitaa Devi as ornamented in gold with Kati Sutra or waist band and so on bestow to us with propitiousness and victory always. Brahmana priests would the convey the blessings of the Devi to the King and Subjects to say : Yatrayam Vijaya Siddhartha! Those who are desirous of undertaking any type of Auspicious Task including Travel on Vijaya Dashami day are most certainly blessed, irrespective of Muhurta, Taaraa Phala or Chandra phala: Ashvayuja Shukla Dashami Vijayaakhyaakhiley Shubhaa,Prayaaney tu visheshena kim Shravanaanvita! ( Ashvayuja Shukla Vijaya Dashami is the most auspicious day to take up travels or any other Shubha Karyaas; more so if that day is of Shravana Nakshatra!)

Ashwiyuja Karma: Rigvedis perform this karma on Pournami. In case the Parva is of ‘dwividha sandhi’ or of Chaturdashi and Pournami, then the Karma is ‘Prakruti Vishti’or worthy of initiation in the Purvaahna Sandhi and terminable or ‘Vikritishta’ in the Aparaahna Sandhi. Karaka Chaturdashi Vrata: is observed on Ashwiyuja Krishna Chaturthi on the lines of Sankata Chaturthi.

Go-Vatsa Dwadashi: This is observed on Ashwina Krishna Dwadashi and should be at Pradosha Kaala only; if Pradosha Time coincides with Dwadashi it would be in order but otherwise, the Vrata would have to be held on the following day. Worship is done to Cow and Calf by offering Arghya in copper vessels with the Mantra: Ksheerodaarnava sumbhutey Suraasura namskritey, Sarva Deva maye Maatargrihaanaarghyam Namostutey/ Then Naivedya is offered by way of fried ‘Maasha Sthaalipaakam’ avoiding cow products of milk, ghee and curd followed by ‘Neeraajana’ with lit-camphor. The Kartha himself should consume ‘Maashaanna Bhojana’ and sleep on ground observing celibacy.

Deepavali Celebrations: Naraka Chaturdashi Nirnaya: Ashwina Krishna Chaturdashyaam Chandrodaya vyaapinyaam Naraka bheerubhishtila tailaabhyaangana snaanam karyaam/ ( Those who are afraid of Narakaas should perform oil and tila snaana in the early hours of Amavasya and thereafter wear Tilaka or Sindur). Thereafter the Grihastis should execute Yama Tarpana reciting Yamaaya Namaha-Yamaam tarpayaami with tilodakaas three times either in ‘Savyopaveeta’in the normal position of the Sacred Thread to Devataas and in ‘Apasavya’ manner invoking Jeeva Pitrus; in both the cases the Karta should face South but in the case of Devataas, the Tarpana has to be from the right finger tips and in the case of Jeeva Pitrus [ Kashyapa, Atri, Vashishtha, Vishvamitrra, Goutama, Bharadwaaja, Jamadagni, Angira, Kutsa, Bhrugyadi Rishis; Sanaka, Sanandana, Sanaatana, Sanatkumaara, Kapilaadi Divya Manushyaas] from the middle of Angushtha and Tarjani /Thumb and fore-finger. To Yama Devata the invocation would be as follows: Dharma raajaaya namah, Mrityavey namah, Antakaaya namah, Vaivaswataaya namah, Kaalaaya namah, Sarva bhuta kshayaaya namah, Dadhyaya namah, Neelaaya namah, Parameshthiney namah, Vrikodaraaya namah, Chitraaya namah, Chitraguptaaya namah/ At the pradosha time of Chaturdashi, there would be Deepa prajjvalam or fulfledged illumination all over in the temples, praakaaraas, streets, Goshaalaas, Hasti-Ashwa shaalaas, market places and in each and every house! This kind of illumination should for three evenings in a row! Tulaasamsthe Saharaamshou pradoshey Bhuta darshayoh, Ulkaahastaa Naraah kuryuh Pitrunaam maargadarshanam/ Tatra Daana mantrah:Agni dagdhaascha ye jeevaapyadagdhaah kuley mama, Ujjvala jyotishaa dagdhastey yaantu oparamaam gatim/ Yamalokam parityajja aagataa ye Mahaalaye,Ujjvala jyotishaa varta prapasyantu vajrantu tey/ Asyaam Nakta bhojanam mahaa phala pradam/ (While Surya is in Mesha at Pradosha time on Chaturdashi, human beings should show the way in the full illumination made for Naraka Chaturdashi by way of Ulkaas to Pitru Devataas who would have arrived for their Shraddhaas in the Mahalaya Pakshaas . The relevant Mantra for giving away Daana in this connection in favour of the visiting Pitru Devaas is: May all the Pitru ganaas who were dead and burnt in Agni -or not burnt in Agni formally- be redeemed to attain Mukti. May those Pitraas who came out from Yama loka to receive the Shraaddha Tarpanaas offered by their progeny on Earth in connection with Mahalaya Pakshaas be shown the way by the illumination made on Chaturdashi celebrations from Earth through by the Ulkaas or Meteors! Human beings experiencing the Illuminative Celebrations on the Ashwiyuja Shukla Chaturdasi Pradosha are suggested to better observe Nakta Bhojana on that day.

Amavasya vidhis on Deepavali day: After performing Yama Tarpana and Pitru Marga Darshana on the previous day, there should be the observance of ‘Pratah kaalaabhyangana’ in the early morning hours of Amavasya, Nitya Karmaas followed by ‘Aparaahna Parvana Shraaddha’ to Pitru ganaas and at Pradosha Samaya the worship of Devi Lakshmi. In view of the Darsha Shraaddha in the Aparaahna and Pradosha Puja of Lakshmi, bhojana during the Amavasya Day is disallowed except for children and the elders.

KARTIKA MAASA

Kartika Snaana: Kartika Snaanaas are obesrved commencing from Ashwiyuja Sukla Dashami, or Ekaadashi or Pournami waking up even from two ghadiyas before Sun rise and after ablutions praying to Vishnu Bhagavan with Arghya as : Namah Kamala naabhaaya namastey Jalashaayiney, Namastestu Hrishikesha grihaanaarghyam namostutey/ (Snaanam) Kartikeyamkarishyaami Praatahsnaanam

Janaardana, Preetyartham tava Deva Devesha jalesmin snaatumudyatah/ Tava prasaadaat paapam mey Damodara Vivasyatu/ (Punararghyam) Nityey naimittikay Krishna Kaartikey Paapa naashaney, Grihaanaarghyam mayaa dattam Raadhyaa sahito Harey! Thus the Karta offers ‘Arghyam’ to Bhagavan Vishnu, ‘Snaana’ to Him and ‘Repeat Arghyam’. As there would be added significance to the Snaanaas in the Tirthaas like Kurukshetra, Ganga, Pushkara etc. the Snaana kartaa resolves as follows: Kartikam sakalam maasam nitya snaayi jitendriyah, japan havishya bhuktaancha sarva paapaih pramuchyatetye/ Smritwaa Bhaageeradheem Vishnum Shivam Suryam Jalam vishet, Naabhi maatra jaley tishthan vratey snaayaadyathaavidhi/ ( One should perform formal bathing by entering water waist deep through out the entire Kartika Maasa by observing piety after the morning duties and Japa-homaas consuming only the ‘havishaanna sesha’ or the left over offerings to Agni Deva and praying to Bhaagirathi, Shiva, Vishnu and Surya Deva). Thus Kartika Snaanaas should be accomplished each morning and evening in the rest of Kartika month. In case however the Kartika snaanaas are not possibe althrough, these may be executed at least three days in the month.

In the same way of observance, Tulasi Puja be performed as a part of the Kartika Vrataas since intalling Tulasi plant, growing it and constantly touching it are all propitious acts dissolving sins; in fact performance of Pitru Shraaddhaas under the shade of Tulasi tree bestows ‘PitruTripti’. A decorated and well worshipped Tulasi plant or tree would ward off ‘Yama Kinkaras’ or followers. Tulasi dala lakshena Kartikeyorchayeddharim, Patrey patreymuni sreshtha mouktikam Phalamasnutey/ (There sure would be encourging results if Tusasi dalaas are offered to Harihara Devaas). Dhaatri Mahatmya: Like wise, worship of Dhatri (Amla ) Tree has considerable significance. Kartikey Dhaatri vrikshaadhas chitraannaistoshayeddharim, Brahmanaan bhojayedbhaktyaa swayam bhujitam bandhubhih/ ( Naivedya to Hari be performed under the shade of an Amla Tree, organise a Brahmana- Bandhu- Sweeya Bhojana as also use Amla leaves for Hari Puja and for Pitru Shraddhas. It is believed that Devas, Rishis and Sarva Tirthaas surround the Sacred Trees and Hari Jagaranaas are observed under these Trees too. Hari Jaagarana and Vrata Mahatmya: Hari Jaagarana in Kartika Month before Bhagavan Vishnu imparts Sahasra Godaana phala especially in Shiva-Vishnu or other Temples or under an Ashvattha Tree or Tulasi Vana reciting Bhagavan’s Stotraas; playing Vaadyas or musical instruments in eulogies of Bhagavan would yield vajapeya phala; Nritya or dances in the praise of Shiva-Narayana-Devis gives away the Sarva Tirtha Snaana Phala; those witnessing the musical / dance concerts in the name of Gods affords one-sixth of the players; if nothing mere stay by way of Jaagarana in these hallowed places during Kartika Maasa fetches Punya. Kartika Deva Puja or Upavaasaas, or bhojana of selected or restricted items during the month as per one’s own resolve are significant too. Upavasaas in Kartika as a part of Maasa Vrataas are of far reaching consequence: Krucchram Vyaapati Krucchramvaa Praajaapatyamathaapi vaa, Eka Raatra Vratam kuryaatriraatra Vratamevavaa./ Shaakhaahaaram Phalaahaaram Payohaarama- thaapi vaa, charedyaavannaahaaram vaa sdampraaptey Kartikey Vrati/ ( During the Kartika Month, there are Vratas ofvarious kinds of fastings like Krucchra bhojana, or Ati Krucchra, Praajaapatya, Eka- Raatra,Tri Raatra or of restricted consumption of Shaaka-Phala-Ksheera and so on). Varjita Padaarthaas in Kartika Maasa Vratas: During the course of the Vrataas, consumption of certain materials are prohibited such as onions, lahasuna, hing, Mulis , brinjals, kushmanda, kalinga, oils, salt, saag, twice cooked or burnt food; pulses like urada, masoora, chana etc. Specifically Amla on Saptamis; oils and coconuts on Ashtamis; and Amla phala on Sundays are strictly forbidden. Kartika Daana Mahima: In observing a Vrata in the Month of not eating in a Kamsya or bronze vessel, the person following the Vrata should give a daana of five broze vessels full of ghee at the end of the Vrata; if honey is left out then ghee, sugar and kseeraana should be given away; in Tila ‘thyaga’ tila daana; in mouna bhojana vrata or eating in silence then ghanta (Bell) daana; in case of Phala varjana then Phala rasa daana; for dhanya varjana go daana and so on. But nothing like Deepa daana : Ekatassarvva daanaani deepa daanam tathai kathah, Kartika deepa daanasya kalaam naarhanti shodashim/ ( All types of Daanaas would equate one ‘Deepa Daana’; in Kartika Month deepa daanaa might not be like sixteenth of any daana!) Also, if no

Vrata in any month including the Chaaturmaasya Vrata is not observed, any Vrata in Kartika month ought to be performed. Avratah Kartiko eshaam gato mudhadhiyaamiha,Teshaam Punyasya leshopi nabhavetsooraraatmanam/ Ityukteh/ (Those stupids who do not observe any Vrata in the course of Kartika maasa are as bad as pigs and do not deserve even a grain of Punya! ). Purana Shravana in Kartika Maasa: ‘Puranetihaasa’ shravana is a requirement in Kartika month and to do this only a well read Brahmana is qualified while others could hear and imbibe the contents of the Puranas; Vispashtamadbhutam shaantam spashtaakshara padam tathaa, Kalaa swara samaayuktam rasabhaava samanvitam/ Brahmanaadishu sarveshu grandhaartham chaarpayenn nrupa, Ya yevam vaachadraajansa vipro Vyaasa ucchyatey/ (Those of Brahmanaas who could pronounce each ‘Akshara’ of the narration clearly and audibly in a juicy, vivid and impressive manner are like Vyasa Bhagavan himself!). Such a narrator should be honoured and respected worthy of worshipping. The significance of Purana shravana in the contect of Kartika Snaanaas is amply described in the Kashi Khanda of Skanda / Kartika Maha Purana. Akaasha Deepa Daana: The significance of Kartika Deepa has been emphasised : Ahead of each house, one should arrange a man size pole with the formation of a Deepa Yantra to facilitate the display of eight Deepas with a main deepa in the middle to signify a swing to let Shri Vishnu be seated and enjoy the oscillation ! The relevant Mantra would say: Damodaraaya nabhasi tulaayandolayaa saha, Pradeepantey prayacchaami Namonantaaya vedhasey! ( May I offer a Deepa-like swing to Lord Ananta which would oscillate back and forth on the Sky in the form of an Akaasha Deepa or a Sky Light!). This symbolic Akaasha Deepa should last through out the Kartika Maasa, conveying the blessings of Vishnu the Creator of the entire Universe to one and all!

Kartika Bali Puja: As the Vrischika Sankranti takes place and Kartika Shukla Pratipaada arrives, Abyangana Snaana is necessary. In fact, the Saanaas are to performed continuously on three days till the Shukla Triteeya not only for avoiding Narakaas but for Lakshmi Prapti. On this Pratipaada a series of Karyaas are scheduled viz. Bali Pujana, Go kreedana, Govardhana Puja, Margapali bandhana ( dry grass rope tied to a high pole worshipped as route to Skies and Swarga), Nutana Vastra Dharana and Dyuta Naari kartruka Neeraajana Mangalaacharana. As there is plenty of time till Chandra Darshana, all these Karyaas could be comfortably done in the Pratipaada Tithi itself. Before the Bali Puja, a huge Figure of King Bali with two hands is improvised and decorated in Pancha Varna colours while persons from the Public supply Rice grains to ornate the Symbol of Bali. Then Bali is invoked with the Mantra: Bali Raja namastubhyam Virojana Suta Prabho, Bhavishyendra Suraataatey pujeyamprati gruhyataam/ ( Bali Raja, the son of Virojana and the future enemy of Indra and Devaas; do accept my greetings). Balibhuddushya yatkinchit Daana karannokshayam Vishnu preeti karam tat, yaa drushena bhaavena tishthatyasyaam Muneeswara/ Harsha Danytaadi bhavena tasya varsham prayaatih/ ( Whatever charity is offered today should become Akshaya or of endless value and be appreciated byVishnu himself! The feeling of happiness or sadness of mine today should be the harbinger of the same feeling throught the year next! ) Asyaam dyutam Bali Raajye prakrutavyam sarva maanavaih,Tasmindyutey jayo yasya samvatsaram jayah/ Visheshavaccha bhoktavyam prashastai Braahmanaaih saha, Bali raajjyai Deepa daanaastadaa Lakshmih sthiraa bhavet/ ( Those who play gambling on this morning oo Kartika Pratipaada are sure to win the game and so should happen to those concerned a winning spree throught out the year ahead. Feasts should be treated to learned Brahmanas that day. Indeed, Deepa Daana in Bali Rajya should bestow stability of Devi Lakshmi and in that house illumination sparkles constantly!)

Lakshmi and Kubera Puja: Lashmiryaa Lokapaalaanaam Dhenu rupena samsthitaa, Ghritam vahati yajnerthaa mama paapam vyapohatu/ Agratassantu mey gaavo gaavomey santu prishthatah, Go mey hridaye santu gavaam mey santu vasaamyaham/ ( Lakshmi has assumed the Form of a Sacred Cow for all

the Lokapaalakaas to facilitate Yagna Karyaas by way of supplying plentiful ghee. May She destroy all my sins. May She stay with ahead and behind me as also in my heart. I do unfailing worship to the calf and bull too to enable milking and carrying weight respectively . If ‘Govardhana Parvata’ is in the reach, or else materealise a formation of the Govardhana, do perform the Parvata and worship Krishna by invoking both the Govardhana and Krishna : Shri Krishna preetyartham Govardhana Pujanam Gopaalapujanam cha karishye/ Then recite the Mantra: Gopala Murtey Vishvesha Shakratotsava bhedaka, Govardhanakrita cchatra pujaam mey Hara Gopatey! Govardhana dharaadhaara Gokulatraana kaaraka,Vishnubaahukritacchhaaya gavaam koti pradobhava/ (Gopaala Murti! Vishvesha! You had resisted the observance of Indrotsava Vrata and lifted the huge Govardhana Mountain as an umbella and saved Gokula from the fury of incessant rains created by Indra; do kindly provide abundance of cows and milk); so saying ‘Shodashopachaaraas’or the formal services of sixteen offerings like Dhupa-Deepa-Naivedyaas to Go-Gopala-Govardhanaas and provide Go daana- Anna daana- Trina Daana- Dhana Daana to Brahmanas and BaliDaana in favour of Govardhana, climaxed by Brahmana Bhojana and Pratyaksha Go-Pradakshinaas.

Bhishma Panchaka Vrata: This is a Kamya ( optional) Vrata to secure prosperity, progeny , fame, progress in life and finally Moksha-in short, ‘Iham’ and ‘Param’ which is observed men, women and even widows. This is observed from Kartika Shukla Ekadashi to Purnima. On the Tenth day of Maha Bharata Battle, Arjuna found Bhishma was invincible and on the advice of Bhishma himself brought Eunuch Prince called Shikhandi- the son of King Drupada to face him so that he would assume ‘Astra Sanyasa’ and Arjuna pierced Bhishma’s body with Astraas and made a bed of arrows on the battle field. Bhishma had the boon of death at will and waited till the arrival of Uttarayana for his death. Hence the significance of the Panchaka Vrata since Bhagavan Krishna himself narrated the Vrata Vidhaana to Bheeshma. The Vrata Vidhana includes Kankalpa-Three Arghyaseach day-Tilodaka-DevaTarpana- Deepa Daana to Brahmanas-Upavaasa-Pancha Gavya Paaraayana- Naivedya of Pancha Bhakshya-Naivedya- Brahman Bhojana-Shaastra Shravana- Udyaapana and at the end of the Vrata –‘Tirtha Prasada viyiyoga’. The Sakalpa states: Putraabhilaasha kaamyaartham Dhanaabhilaashaa kamyaartham, Putri Vivaaha kaamyartham, Arogya-Aishwarya kaamyaartham, Bhishma Panchaka Vratam Kartika Shudda Ekaadashim Arrambhya Purnimaaparyantam Bhahmana Suvaashini Puja mukhena mayaa upavaasa charana mukhena karishye!

Mantra Grahana Diksha: On Kartika Shudda Ekaadashi Shiva Vishnu-adi Mantra grahana can be done by a Guru after referring Chandra-Taaraa bala on that day. Maharshi Narada was quoted having stated: Kartiketu kritaa deekshaa Nrinaam Janma mochani/ ( Any Mantra Diksha in Kartika is highly significant as it paves way to Janma Vimochana.) Yaamala Tantra provides the ‘Utpatti’ or the root meaning of Diksha: Divyam Jnaanam yato datthaat kuryaat paapasya sankshamam, Tasmaat diksheti saa proktaa Munibhihstantra vedibhih// It states more damagingly further: Adikshitaanaam Martyaanaam dosham shunvantu Saadhakaah, Annam vishtaasamam jneyam Jalam mutra samam tathaa/ Adikshita kritam Shraaddham Shraaddham chaa Dikshitasya cha, Griheetvaa Pitarastasya Narakey chaashu daaruney!! (To those who have not taken up Diksha, Annam is as bad as defecation and warer as as bad as urine. The Shraaddhas offered by a person without Diksha would not save Pitrus from Narakaas!)

Tulasi kaashthaa Maalaa Dharana / Vishnu Prabotsava Tulasi Vivaha: Skanda Purana asserts: Nivedya Keshavey maalaam Tulasi kaashtha sambhavaam, Vahateyo NaroBhaktyaa tgasya naivaasti

paatakam/ Tulasi kaashtha sambhutey maaley Krishna jana priye, Vibharmi twaamaham kanthe kurumaam Krishna vallabham/ Yevam sampraarthya vidhivanmaalaam Krishna galerpitaam, Dhaarayey Kartikey yo vai sagacchey Vishnavam padam/ ( Since there is an assurance that the Tulasi Kaashtha Maala which was garlanded around the neck of Bhagavan Krishna Himself, how could there be any kind of sins reach me wearing the neck of a Krishna Bhakta like me; for sure I too on the path of Vishnu Sthaana!) Same kind of assurances are voiced in Nirnaya Sindhu, Padm Purana and so on. Hence one should wear the Tulasi Kaashtha Maal like Rudrakshaas and perform Devatarchana to please not only Devataas but satify the Pitru ganaasalso while performing Shraaddhas.

Referring to Tulasi Vivaha, Dharma Sindhu states that there is no Tithi Nirnaya but could be celebrated on any of the three days during Kartika Ekadashi to Purnima. After Sankalpa, Veda Pathana, Mangala Snaana to Vishnu and Tulasi, Vastra-Yagnopaveeta-Pushpa- Gandha-Phalaadi ‘Shodashopachaaraas’ on the basis of Purusha Sukta be done along side ‘Mangala Vaadyaas’; the same Vivaha Vidhis be followed by first facing the bride and groom with a screen in between before Vishnu’s tying Mangala Sutra and therafter together thus accomplishing the Shubha Vivaha, stating: Mayaa samvardhitaam yadhaashaktyalankrutaamimaam Tulasi Deveem Daamodaraaya Shridharaaya Varaaya tubhyamaham sampradadey/ ( Organised under my supervision as per my limited capacity of ‘Alankaara’ and ‘Aoupachaaraas’, I have the unique honour and humility to offer the Sacred Hands of Tulasi Devi to Damodara in the august presence of the full congregation of Devas and Devis ). As the Karta would leave ‘Gandhaakshata Jala’ on the Vivaha Vedika, it would be said as mutual approval while the Deva and Devi are made to improvise ‘Kara sparsha’ signifying exchange of mutual approvals as Mantras are recited : Ka dam kasmaa adaatkaamah Kaamaayaadaat- Kaamo Daataa kaamah pratigriheetaa Kaamam Samudramaavisha, Kaamenatwaa pratiguhnami KaaaitattheyVrishtirasi dyostwaa dadaatu Prithivi pratigrunantu/ The Mantraas would follow prayers, Tulasi Daana to Brahmanaas with appropriate Dakshinnaas and ‘Swasti Vaachanaas’.

Vaikuntha Chaturdashi: Observing Upavaasa on the previous day and performing Shiva Puja in the early hours of Arunodaya on the Chaturdashi, so that fasting would have been considered as during the entire previous day and night. In case Chaturdashi occurs at Arunodaya of the previous and the following days, then the Puja is to be observed on the second Arunodaya. Again it is on this Chaturdashi when Amavashya occurs then ‘Kartika Maasa Vratodyaapana’ be performed too, in which case there might be an extra Upavaasa and Raatri Jaagaran with Geeta-Nrityaas and then the Karta is qualified to reap ‘Go Sahasra Daana Phala’; the ‘Vratodyaapana’ is to be then performed on the Purnima day with his wife after Agni- Homa of Tilaas and Paayasa along with Godaana.

Chaaturmasya Vrata Samaapti: The end of the Chaturmaasya Varata on the Manvaadi Tithis of Kartika Shukla Dwadashi or Pournami there should be Daanaas, offering of Vastra dwayaas in connection with Nakta Vrataas, Ekaantaropvaasa, Go Daana, Bhu shayana, Shashtha kaala Bhojana Vrata Go daana, Swarna vreehi Swarna Godhuma daana, Goyugma daana in the context of Kruccha Vrata, Godaana in the context of ‘Shaakhaahaara’ Vrata, Ksheera Bhakshana / Ksheera Varjna pursuant to Payo Vrata and Go Daana; Vastra daana and Go daana in connection with Madhu-Dadhi- Ghrita Varjana Vrata; Suvarna daana on account of Brahmacharya paalana, Vastra yugma daana due to Tambula tyaaga Vrata; Ghantaa daana for observing silence; Deepa-Vastra dwaya daana for observing Deepa Vrata; Kaamsya Paatra/ Go daana for Bhumi Bhojana Vrata; Lavana Purna Tamra Paatra daana for

Lavaana Varjana Vrata and so on. Again it would be the Udyapana of Laksha Pradakshina- Laksha Namaskaara Vrata initiated on Ashaadha Purnima or Maagha Purnima. Pushpa-Patra Laksha Vratodyapana too is scheduled on Kartika Shukla Dwaadashi and among these Pujaas, Bilwa patra Lakjsha Puja endows Lakshmi Prapti; Durvaapatra Laksha puja grants Arishta Shanti; Champaka Laksha Puja provides longevity of life; Atasi laksha puja gives Vidya; Tulasi Laksha Puja grants Vishnu Prasada; Godhuma-Dhanya Lajksha Puja entails Duhkha naashana and Sarva Pushpa Laksha Puja yields Sarva Kaamaavapnoti. Such Laksha Pushpa- Patra pujas are commenced in Maasa Traya of Kartika- MaaghaVaishakhaas and their Udyaapana or Auspicious Terminations are best executed on Kartika Purnimaas.

Kartikeya Darshana : Kartika Purnima with the Yoga of Krittika Nakshatra is of Maha Punya and in Rohini Yoga is called ‘Maha Kartiki’. Kumara Kartikeya’s Darshana in the Kartika PurnamiKrittikaYoga bestows such prosperity as would not be available for ‘Sapta Janmaas’ or Seven Births and the on born in this Yoga Kala would be an ideal Vipra with extraordinary learning of VedaVidya. If Surya in Vishakha and the Dina Kakshatra is Krittika then that glorious time is of Padmaka Yoga. This is considered as highly significant at Pushkara Tirtha when Triparaakhya Deepa Daana is most auspicious.

Vrishotsarga: On Kartika Purnima ‘Virshotsarga’ or branding / castration of a bull is been a custom especially in rural areas of Bharata . The practice is also performed on Ashwiyuja Purnima, during the Surya and Chandra Grahanaas, Karkata Makara Sankrantis or Mesha Tula Sankrantis. Some Grandhaas also prescribed Vrishotsarga on the Purnima Tithis of Maagha-Chaitra-Vaishakha, Phalguna-Ashadhas also. Also, this Practice is also witnessed on Yuga-Manvaadis, Pitru Mrita Tithis and Ashta Shraaddha Tithis also. In Matsya Purana the reference is : Kaartikaayaam Vrishotsargam krutwaa naktam Samaacharet, Shaivam padamavaapnoti Shibavrata midam smrutam/

MARGASHIRSHA MAASA

There is a Punya Kaala of sixteen Ghadiyas at ‘Dhanussankraanti’. On Margashirsha Shukla Panchami Naga Puja is observed especially in the Southern parts of Bharat. The Shukla Shashthi called Champa Shashti is significant among Maharashtriyans. If there is a Khanda Tithi of Panchami-Shashthi on a Sunday or Tuesday of Shatabhisha Nakshatra then of the two day an extension of three muhurtaas, then the next day is to be confirmed as Shashthi. Otherwise, the previous Tithi is to be reckoned as Shashthi; this is also called as Skandha Shashthi. As per Kousthabha Grandha, Margashirsha Saptami is suitable for performing Surya Vrata. In this month, Purnima with Mrigashira Nakshatra is considered appropriate for Lavana Daana or charity of Salt which endows beauty of body skin. The birth of Dattaatreya is stated to be on this Purnima itself; however this Purnima should be applicable upto the Pradosha Time.

The four month period from Margashirsha to Maagha Maasa is statedto be suitable for performing Ashtakaa Shraaddha on the Krishna Paksha- Ashtakaas; on the preceding Saptamis Purvedyu Shraaddhas are scheduled and on the following Navamis Anvashtaka Shraaddhas are required to be executed. However, there are views that the Ashtaka Shraaddhas be performed in Bhadrapada Krishna

paksha-Ashtamis and some others opine that these be done in Pousha Krisha Pakshas. In any case, if one is able to perform only one Shraaddhha in the concerned periods then that too is not unacceptable. Even if that might not be possible, there are Pratyamnaayaas or alternatives; for eg. Vrishbha has to be fed with dry grass, Agni too be offered grass and water pots to Veda-Vetthaas; as a last resort Shraaddha Mantraas be recited and Upavasa be observed. Inability to perform Ashtaa Shraaddha then the prayaschitta is to fast on the lines of Praajaapatya krucchra; if Anvashtaka is not performed, atonement is to recite the Yebhirdyubhi-ssumanaa Mantra hundred times. Soura Vrata: During the Margashirsha month Soura Vrata is to be implemented on Sundays. In fact, the Ravi Vrata should be initiated on the first Sunday of Margasirsha Shukla Paksha and its end should be on the last Sunday of Vaishakha Shukla Paksha; it is further stated : Vrischika Meshaantey Ravi Vaaro yadaa bhavet, Tadaa Ravi Vrataarambha visargey Shastra sammitou/ Ravi Vrata is a Nakta Bhojana Vrata. The prescribed material for the Soura Vrata are : three Tulasi leaves in Margasirsha, on the Maagha Sundays three ‘palaas’or small measures of ghee, in Maagha three fistful ‘tilas’, in Phalguna three palaas of curd, in Chaitra three palaas of milk, in Vaishakha Gomayam, in Jyeshtha three ‘anjalis’ of water, in Ashaadha three Marichaka tratam or three pieces of black pepper, in Shravana three palaas of sattava powder, in Bhadrapada Gomutra, in Ashvin some sugar and in Kartika ‘Havishya’ or cooked rice offering in Agni Homa Karyaas.

POUSHA MAASA

Makara Sankranti Nirnaya: If Makara Sankranti is in the day time and Punya Kaala is upto forty ghadis and thus the remainder time is small and negligible, then Snaana- Daana- Shraaddha- Bhojanaas are required to be completed on the pevious day itself, since Shraaddha Karmaas are not to be performed in the night of the Sankranti. Thus Punya Kaala is to be counted as on the previous day. But if Sankranti occurs in the night, the next day is of Punya and of course the earlier part of the folowing day , especially some five ghadiyas before Sunrise are ‘Punyatara’or of immense propitiousness. In case this Sankranti occurs on Poushya Shukla Saptami, it is considered as much of great significance as Grahana. The duties to be performed at that time are very important: Ravi Samkaraney praaptey na snaannadyastu Maanavah, Sapta janmasu rogeesyaannirdhanaschaiv jaayatey!( Those persons who do not bathe at the time of Ravi Sankranti would become diseased and unfotunate for Seven Births hence) and that is why Snaana at that time is compulsory). Again, Shraddha karma is of equal importance, albeit without Pinda Daana: Sankraantou yaani duttaani havya kavyaani daatrubhih, Taani nithyam dadaadyarkah punarjanmani janmani/ ( Those daanaas and such virtuous karmaas like Havya-Kavyaas or Homas and Shraaddhaas that are acted at the time of Ravi Sankranti would repeatedly get fructified by the grace of Surya Deva). That is why ‘Tridinopavaasaas’ or fasts for three days are to be accomplished. Further, at this Uttaraayana Kaala, Tila-Dhenu Daanaas, Tila Taila Deepaas at Shivaalayaas and Tila-Tandula Shiva Pujaas, Tila Snaanaabhyangaas, White Tila Pujaas to Devaasas and Black Tila Tarpanaas to Pitru Devataas and above all Ghritaabhishkaas to Shiva Lingaas are of far reaching impact!

Shiva Puja Vrata: ‘Upavaasa’on the day before the Makara Sankranti and Shiva Puja in the Sankranti day are duties prescribed. Tila Snaana- Tila Tarpana-Ghritaabhyangana-Vastraa –dyupachaaraSuvarnaarpana- Pancha Ratnaakarshana- Tila deepa-Tila Homa-Tilasahita Pancha Gavya BhakshanaTilaayukta Suvarna daana- Brahmana Bhojana-Vastra Daana are among the constituents of the Shiva

Vrata. Tila purvamanadwaaham datvaa rogaih pramuchyatey/ (Vrishabha daana along with Tilas is stated to be a warranty against diseases!). Similarly Surya Snaana with Ksheera on the Sankranti day paves the way to Surya Loka. Poushta Shukaashtami especially coinciding with Wednesday as also with Bharani or Rohini or Ardra Nakshatraas is stated to bestow Maha Punya on implementing Snaana- JapaHoma-Tarpana-Vipra Bhojanas.

Ardhodaya Yoga: Pousha Amavasya is the day of Ardhodaya Yoga; Amaarka paata Shravanair – yuktaachetposha maasa yoh, Ardhodayassavigneyaha Koti Surya grahaihssamah/ ( Ardhodaya Yoga is to occur on Amavasyaas in Pushya-Maagha Maasaas on Sundays in Vyatipata Yoga along with Shravana Nakshatra; this unique combination is equivalent to Koti Suryas!) If any of these conditions of MaasaDina-Nakshatra yogaas are absent then the Yoga is called ‘Mahodaya’. It is further stated: Divaiva yogasstoyam na tu raatrou kadaachana, Ardhodaye tu sampraaptey sarvam Gangaa samam jalam/ Shuddhaatmaano Dwijaassarvey bhaveyurBrahma sannibhaah, Yatkinchiddeyatey daanam taddaanam Meru sannibham/ (This Ardhodaya yoga is worthy of note if it occurs in the day time but not in the night. Soon on its occurrence, this Yoga would instantly turn all the waters in the Universe into full Sanctity and all the Dwijaas in the world transform themselves into Brahma Swarupaas. It is at that most propitious time that even insignificant ‘Daanaas’ would assume the proportions of Meru Parvata! Then the Ardhodaya Vrata be peformed with the Sankalpa of giving away of ‘Patra daana’, clean up the ground, draw an Illustration of Ashta Padma Dalaas with white rice grains, keep a bronze plate on raised platform, place a bronze vessel full of ‘Kheer’ or cooked rice in milk and sugar, invoke the Pratimaas of Brahma Vishnu Rudra-Linga, perform Agni homa sahita- MantraYukta ‘shodashopa-chaaraas’as recited by Brahmanaas, Daana Dakshina Bhojanaas to Vipraas and Vratodyaapana.

MAAGHA MAASA

Maagha Snaanaas: Commencing from Pousha Shukylaikaadashi or Purnima or Amaavaasya, Maagha Snaanaas would continue upto Maagha Dwaadashi or Purnima; or else Maagha Snaanaas could take place from Makara Sankramana to Kumbha Sankarana. The Snaana Kaala should be at Arunodaya to Praatah kaala; it is emphasised that bathing in the waters at the time of Suryodaya would purify even those who are the sinners of Brahma hatya or Suraa paana; any human being irrespective of caste, age or sex could take Maagha Snaanaas. Again the Snaana Phala as per the type of waters at different places are stated as follows: Taptena Vaarinaa snaanam yadgrihey kriyatey naraihi, Shadbadam phaladam taddhi Makarasye Divaakarey/ Vyaapadou Dwaadashaabda phalam Tadaagey taddwigunam Nadyaam tadtrigunam, Mahaanadyaam Shatagunam Maha Nad sangamey tadchaturgunam/ Gangaayaam Sahasra gunam angaa Yamunaa sangamey yetadcchadgunamiti, Yatra krutraapi snaaney Prayaaga smaranamkaryam/ Idam Samudrepyati prashasttam/ ( Maagha Snaanaas with hot waters at one’s own home would allow the fruits of six years; Well Snaanaas of twelve years; Tataaka (Water body) Snaana Phala twice over; Nadi Snaanaas by four times; Snaanaas at Maha Nadis bestow the Punya by four times; Ganga Snana by thousand times; Snaanaas at Ganga-Yamuna Sangama by another hundred times while any Snaana anywhere in waters should be announced as Prayaga Snaana. But the best Snaana ever is in the Seas / Oceans. The Snaana vidhi is to resolve with the the ‘sankalpa’: Maagha Maasa mimam Punyam snaasyeham Deva Madhava, Tirthasyaasya jaley nityamati Sankalpya chetasi/--Duhkha daaridrya naashaaya Vishno- stoshanaayacha, Paatahsnaanm karomyadya Maaghe Paapa Vinaashanam/ Makarasthey Ravou Maaghey Govindyaachyuta Maadhava, Snaaneynaanena mey Deva

Mayokta phalado bhava/ ( Hey Madhava! As I have resolved that I would perform Snaanaas every day during the entire Maagha maasa, I shall do so to alleviate my sorrows and poverty as also to please you. Do grant me Govindaayhuta Madhava! the Snaana Phala as per your pleasure if I deserve). The regulations to be followed in this Vrata are to sleep on the ground, defray the ‘nitya naimittika’ duties including Tila-Ghrita Homaas, Deva Tarpanas, Havishyaashana or eat only the havishya bhojana, and observe Brahma charya during the month of Magha Snaanaas. Also performing daanaas of Vastra-Paada raksha- Chhatra-Ghrita-Tila Purna Ghata-Suvarna and Anna as also of Dampati Pujaas are among the requirements of the Maagha Snaanaas.

Kumbha Sankranti: As already described in reference to Ardhodaya Yoga above, Kumbha Sankranti occurs on Maagha Amavasya and some sixteen ghadiyas before that is stated to be the Punya Kaala; Prayaga Veni Snaanaas are significant at the Kumbha . Skanda Purana in its Naagara Khanda states: Maaghaamaasyaam Mrigey Bhaanou Mesha Raashimatey Gurou/ Kumbha Yoge bhaveyttatra Prayaageytwati durlabhah/ In Maagha Month Prayaaga Kshetra witnesses the Kumbha Sankranti where there is the Sangam or confluence of the Ganga and Yamuna Rivers: Sitaasmitey tu yassnaanaam Maagha Maasey Yudhishtara, Na teshaam punaraavrittihi Kalpa koti shatairapi/ ( Krishna Bhagavan assured Yudhishtara of Maha Bharata fame that the Sweta-Krishna Ganga-Yamuna Sangama Snaana on the Kumbha Sankramana time would signify that there would not be rebirths for crore Kalpa kaalaas together!) The Punya that accrues to the Maagha Snaana at Prayaga is equivalent to the Kumbha Snaana at Kurukshetra Ganga and ten times better than the Gangaa Snaana at Vindhyaachalaas and hundred times superior than that of Kashi Ganga Snaana! On the occasion of Kumbha Sankranti Tila Patra daana is stated to be of high significance: Taamra paatreytilaan krutwaa pala shodasha nirmitey Sa Hiranyam Swa Shaktyaavaa Vipraaya pratipaadayet/( Tila daana in a copper vessel along with Hiranya Dakshina to a Vipra is the requirement on this occasion). While offering the Daana after Vipra Puja, the Prayer to Bhagavan Vishnu is: Deva Deva Jagannaadha! Vaanchitaartha phalaprada, Tila Paatram pradaasyaami tavaagrey samshitohyaham/ (Deva Deva! The Provider of all my desires: I am hereby offering the Tila Paatra Daana under your own auspices!) Further Prayer states: Tilaah Punyaah pavitraascha Sarva Paapa Haraah smritaah, Shuklaaschaiva tathaakrishnaa Vishnu gaatra samudbhavaah/ Yaanikaanicha Paapaani Brahma hatyaa samaanicha, Tila paatra pradaanena taani nashyantu mey sadaa/ ( The white and black Tilaas are generated from Vishnu’s body itself and thus are of unique propitiousness and sin-destroying; this is why I resolve to offer the Tila Patra Daana).

Veni Daana at Prayaga: When any person pays a visit to the Maha Tirtha of Prayaga for the first time, then a Prayaschitta is required be be observed by way of ‘Veni Samhaara’; this requirement is for Garbhini Strees, children after their ‘Chudaa karma’ and ‘Sabhatrika Strees’-all in their first visits. To the ‘Sabhatrika Strees’ women visiting along with their husbands would have to scissored the ends of their head hairs by two inches after their husbands’ approval and after the Snaana should perform Puja to the Sangama, place the kesha khandaas on a matted container in their palms and leave the container in the Sacred Flow of the Sangama while Brahmanas bless them in response to their

prayer stating: Venyaam Veni pradaanena mama paapam vyapohatu, Janmaantareyshwapi sadaa Soubhagyam mama Vardhataam/ (By way of this Veni daana to Triveni Sangama or at the confluence of Ganga-Yamuna and the Antarvaahini Sarasvati, may my sins be destroyed and my Sowbhagya be increased). Dharma Sindhu also describes that Deha Tyaaga at the Tirtha is ‘Swarga prada’. Jeevat Shadraaddha Vidhi or Shraaddha even when is alive in the case of those without progeny is also prescribed by way of Pinda Daanaanta Godaanaas and Vishnu Dhyaana -Tila Snaana-Tila HomaTilodaka Deva PujaaTarpanaas.

Dundhiraja Vrata and Vasanta Panchami : On Maagha Shukla Chaturthi, the Dhundhi Raaja-Ganesha Vrata is observed with Nakta Vrata and Puja at the Pradosha Kaala when Tila yukta Laddu and Tila ‘Padaardhaas’are offerd as Naivedya; as such Pradosha Vyapta Chaturthi is suitable. It is stated that Puja on this day is not less important than the Ganesha Chaturthi Vrata in Bhadrapada Shukla Chaturthi. Maagha Shukla Panchami is called Vasanta Panchami marking the beginning of Vasantotsavaas when Rati-Manmadha Puja too is prescribed too.

Ratha Saptami: Maagha Shuka Saptami popularly called Ratha Saptami has to be in Arunodaya or else the previous day’s Shashthi-Saptami yoga be considered as suitable for the Snaanaas provided the Saptami ghadiyas are not too far away from the Arunodaya of the previous day. The Arunodaya Snaana Mantra states: Yada Janma krutam paapam mayaa janmasu Janmasu, Tanmey Rogam cha shokam cha Maakarihantu Saptami/ Yetatjjanmakrutam paapam yaccha janmaantaraarjitam, Manovaakkaayajam yaccha jnaataajnaatey cha ye punah/Iti Sapta vidham paapam Snaanmey Sapta Saptikey, Sapta Vyaadhi samaayuktam hara Maakari Saptami / (May the entirety of my sins accumulated in my present and previous births on account of conscious and unconscious acts or those perpetrated by my vocal or mental roots be dissolved on this Makara Saptami and may this Sacred Snaana with my earnest and heartfelt supplications and obeisances to you Surya Deva, in the form of Seven kinds of Sins and Seven types of Diseases be destroyed for ever!). The Arghya Mantra to the ‘Pratyaksha Devata’ Bhagavan Surya states: Sapta Saptivaha preeta Saptaloka pradeepana, Saptami sahito Deva gruhanaarghya Divaakara/ (Divaakara! You are affectionate of riding on the chariot drwan by Seven Horses with Seven Names and bestow splendour to Seven Lokaas obviously fond of the numeral of Seven; Bhagavan! may I have the privilege of offering ‘Arghya’ on this Saptami Tithi to mark my reverence!

Maagha Shukla Bhishmaashtami is obeserved with Bhimoddishya Shraaddha Tarpanaas only by those Grhastis who have children alive; but otherwise considered as compulsory. But Maagha Shukla Dwadashi is to be noted as significant for Tila Snaana, Tila Puja to Vishnu, Tila Naivedya, Tila Taila Deepa Daana, Tila Homa, Tila Daana, and Tila Bhakshana.

Maagha Snaanodyaapana or the Formal Termination of Maagha Snaanaas with worship to Surya Deva with the Sankalpa stating: Savitrey prasavitrey cha Paramdhaama Jaley mama, Twattejasaa paribhrashtam Paapam yaatu Sahasradha/Diwaakara Jagannaatha Prabhaakara Namotutey, Paripurnam karishyeham Maagha Snaanam tadaagayaa/ On Shukla Chaturdashi the Kartaas intending to perform the Udyaapana and on thefollowing Purnima accomplish Ashtottara Shata Homa and offer thirty ‘Vayanaas’ of Tila-Sharkara Modakaas and Shadrasa Bhojanaas and Vastra Daanaas to Brahmanaas and Suvasinis with the recital of the Mantra: Suryomey preeyataam Devo Vishnu Murti Niranjanah, Itih/ Evam Maaghaplavi yaati bhitwaa Devam Divaakaram, Parivraadyoga yuktascha Ranechaabhi mukho hatah/ ( Those who have successfully concluded this Maagha Snaana Vrata or Yogis or Parivraajakaas or those who never looked back waging a battle and attain Veera Swarga are all acclaimed as breaking through the Surya Mandala!)

Shiva Raatri Vrata: Shiv Raatri has to extend into the Nisheeha or mid- night, that is two ghadiyaas past the fourteen ghadiyas therebefore; of such time extension occurs then Shiva Raatri is reckoned as on the following day or therewise on the preceding day. This significant day coinciding with Sun Day or Tuesday attains added Shiva Yoga. A person intending to implement the Shiva Raatri Vrata needs to observe ‘Ekabhukta’or single meal on the Trayodashi and having done the Nitya karmaas in the morning of Chaturdashi and recite a Mantra Purvaka Sankalpa: Shva Raatri Vratam hyetat karishyehum Mahaa Phalam, Nirvighnam kuru Devaatratwat prasaadaa Jagatpatey/ Chaturda-shyaam niraahaaro bhutwaa Shambho parehani, Bhaksheyham Bhuki Muktyartham Sharanam my Bhaveshwara! (Jagadeshwara! This is my resolve to perform the most propitious Shiva Raatri Vrata and pray that with your grace the Vrata be completed without any kind of obstacles! I further resolve that on shall keep up fast on Chaturdashi and conclude it next forenoon only after the completion of of the formalities. Do bless me to achieve fulfillment!). Then the Vrata Karta should take Tila Snaana again, keep ‘Tripundra Bhasma’ on the forehead and Rudraaksha Maalaas, enter Shivaalaya /Pujaa Griha at the Pradosha Time, be seated as ‘Uttaraabhimukha’, after ‘Aachamana’ and Sankalpa with Shiva preetyartham Shiva Raatrou Shiva Pujaam karishye and initiate the Puja:

Prathama Yaama Puja: The Text of the Puja is: Asya Shri Shiva Panchaakshari Maha Mantrasya, Vaama Deva Rishih, Anushthup chhandaha Shri Sadaa Shivo Devataa, Nyaasey Pujaney Japey viniyogah, Vaama Devaaya Rishiye namah, Shirasi Anushthupcchandasey namah; Mukhey Shreem Sadaa Shiva Devataayai namah, Hridi Om Nam Tatpurushaaya namah, Hridaye Om Nam Aghoraaya,Paadayoh Om shim Sadyojaataaya namah, Guhye Om Vaam Vaama Devaaya namah, Murdhini Om yam Ishaayaaya namah, Mukhey Om Om Hridayaaya namah, Om Nam Shirase swaaha, Om mam Shikhaayai vashat, Om shim Kavachaaya hum, OmVaam Netratrayaaya voushat, Om Astraaya phat/ This was how ‘Nyaasa’ was done, then perform Kalasha Puja and take to Dhyaana: Dhyaaye nityam Mahesham Rajata giri nibham chaaru Chandraavatamsam, Ratnaakalpojjvalaangam Oparashu Mrigahraabheeti hastam prasannam/ Padmaaseenam Samantaatsutamamara Ganair vyaaghrakruttim vasaanam,Vishvaadyam Vishwa vandyam nikhila bhaya haram Pancha Vaktram Trinetram/ After Dhyaana, Shiva Linga Prana Pratishtha be done while touching the Linga and performing Aavahana: Om Bhuh Purusham Saamba Sadaa Shiva maavaahayaami,Om Bhuvah Saamba Sadaa Sadaa Shiva maavaahayaami, Om Swaaha Saamba Sadaa maavaahayaami, Om Bhur-bhuvahswaha Saamba Sadaa Shiva maavaahayaami/ Pushpaanjali: Swaamin Sarva Jagannaatha Yaavat Pujaavasaanakam,Taawatwam preetibhaavena Lingesminsannithim kuru/ Upachaaraas (Services): Om Sadyojaatam prapadyaami Sadyojaataayavai namonamah-Aasanam samarpayaami Om namasshivaaya; Om bhavey bhavey naati bhavey bhavaswaam Om Namasshivaaya Paadyam samarpayaami; Om

Bhavodbhavaaya Om Namasshivaaya Arghyam samarpayaami; Om Vaama Devaaya namah Om Namasshivaaya Aachamaneeyam samarpayaami;Om Jyeshthaaya namah Om Namasshivaaya Snaanam samarpayaami . These Upachaaraas would be followed by the Mula Mantraas as also Panchaamrita Snaanaas with Aapyaayasva Mantraas and Shuddhodaka Snaanaas with Aapohishthaa Mantraas. Brahmanaas would then render group recitals of Ekaadashi (or atleast one) Rudraas and Purusha Sukta while performing Abhishekaas mixed with Chandana-Kumkuma-Karpura waters. The Abhishekaas shall follow Tarpanaas as follows: Om Bhavam Devam Tarpayaami, Om Sharvam Devam Tarpayaami, Om Ishaanam Devam Tarpayaami, Om Pashupatim Devam Tarpayaami,Om Ugram Devam Tarpayaami, Om Rudram Devam Tarpayaami, Om Bhimam Devam Tarpayaami, OmMahaantam Devam Tarpayaami,Om Bhavasya Devasya Patneem Tarpayaami, Om Sharvasya Devasya Patneem Tarpayaami, Om Ishanasya Devasya Patneem Tarpayaami, Om Pashupater -devasya Patneem Tarpayaami, Om Ugrasya Devasya Patneem Tarpayaami, Rudrasya Devasya Patneem Tarpayaami,Om Bhimasya Devasya Patneem Tarpayaami,Om Mahato Devasya atneem Tarpayaami/ Tarpanaanta Puja is executed then: Om Shreshthaa namah, Om Namasshivaaya, Shri Saamba Shivaaa namah Vastram samarpaaami/ Om Namasshivaaya Aachamaneeyam, Om Rudraaya Om Namasshivaaya Yagnopaveetam, Om Kaalaaya Namah Om Namasshivaaya Shri Chandanam, Om Balavikaranaaya Om Namasshivaaya Akshataan Samarpayaami, Om Balavika -ranaaya Namah Om Namasshivaaya Pushpaani –Bilva dalaani Samarpayaami .This Service with Pushpa-Bilwa-Akshataas should be offered while reciting Shivaashtottaraa- Sahasra Naamaavalis. There after other Services should follow: Om Balaayanamah Dhupamaa ghrapayaami, Om Bala -pramathanaaya namah Deepam darshayaami, Om Sarva Bhuta damanaayanamah Naivedyam samarpayaami, Om Manonmanayaa namah Taambulam samarpa – yaami, Om namasshivaa Vedaahametam Saamraajya bhojjyam Shri Saambashivaayanamah Neeraajanam darshayaami, and the Mantra Pushpam samarpayaami viz. Om IshaanassarvaVidyaanaam Ishwarassarva Bhutaa -naam Brahmaadipatih Brahmanodhipatih Brahmaa Shivomey astu Sadaa Shivom/ The Prathama Yaama Puja would thus be concluded by reciting the Twelve significant Shiva Naamaas viz: Shivaaya namah, Rudraaya namah, Pashuopataye namah, Neelakanthaaya namah, Maheshwa raaya namah, Hari keshaaya namah, Virupaakshaaya namah, Pinaakiney namah, Tripuraantakaaya namah,Shambhavey namah, Shuliney namah and Maha -Devaaya namah/ Finally after Aparaadha Kshamaa- Pradakshina-Saashtaanga Namaskaaraas, the Karta would leave Akshataas and water on the ground stating: Anena Pujanena Shri Saamba Sadaa Shiva preeyataam/ Three more Yaama Pujas should be accomplished on the same lines with Jaagaranas, Hara naama Stutis, Purana Vachana especially of Shiva,Linga, Skanda, Markandeya orientations, Bhajanaas and so on with full involvement. Next morning after Nitya Karmas and Punah Pujaas, Paarana- Brahmana Bhojana Daanaas are concluded and the Vrata samapti be fulfilled by dedicating it to Maha Deva: Yanmaadyakrutam Punyam tadrudrasya Niveditam, Tatprasaadaan Maha DevaVratamadya samarpitam, Prasanno bhavamey Shriman sadgatih pratipaadyataam/ Twadaalokana maatrena Pavbitrosmi na samshayah/ ( What ever Sukruti is achieved by this Vrata is dedicated to you as I am purified by your grace without doubt; do kindly accept my offerings and bestow Sadgati to me.) Samsaara klesha dagdhashya Vratenaanena Shankara, Praseeda Sumukho Naatha Jnaana drishti padobhava/ ( Shankara! Kindly be pleased with this Vrata executed by me as per my ability and devotion; Parameshwara! As I am in the deep distress of the Ocean of ‘Sansaara’, do kindly grant me ‘Jnaanaa Drishti’ and liberate me with your grace and benevolence!).

Parthiva ( Mrinmaya) Linga Puja: It was stated that in Dwapara Yuga Rasa Linga was popular but in Kali Yuga Shiva Lingas are earthen. The Puja Vidhana of Parthiva Lingas is prescribed as under; at the outset, the Shiva Linga is installed on a Platform worthy of worship decorated with Bilwa leaves by saying : Om Shula Paanaye namah Shiveha pratishthito bhava and meditate Bhagavan Mahesha with the Mula Mantra and the Panchaakshari of Om Namasshivaaya. Then the ‘Upachaaraas’like Paadya-ArghyaAachamaniya-Snaana- Vastra-Yagnopaveeta- Gandha-Pushpa- Dhupa-Deepa-Naivedya-Phala-

Taambula-Neeraajana-Mantra Pushpaanjalis along with appropriate Mantraas in making the various offerings. The Pujaas are made to Bhagavan in various Dishaas / Directions: salute the Eastern side with the Prayer of Sharvaaya Kshiti (Earth) murthaye namah ; to Ishaanya side with Bhavaaya Jala (Water) Murthaye namah; to the Northern side with the prayer of Rudraayaagni(Fire) murthaye namah; to Vaayavya side with Ugraaya Vaayu (Wind) murtaye namah; to the western side with Bhimaayaakaasha (Sky) murtaye namah; to Nirruti Dasha with Pashupataye Yajamaana (Yama) murtaye namah; to Dakshina / Southern side with the Supplication of Maha Devaaya Soma (Chandra) murtaye namah; to Ishaanaaya Surya murthaye namah and to Agneya with sincere obeisances to Maha Devaaya namah/

Shiva Linga Visesha Phalaas: Construction of a Vajra Linga bestows longevity; Mouktika Linga assures Roga naashana; Vaidurya Linga gives Shatru naashana; Padmaraaga Linga grants Lakshmi or Ishwarya; Puspa raaga happiness; Indra Nila fame; Marakata Linga excellent health; Sphatika Linga fulfills all kinds of desires; Silver Lingaas Kingships and Pitru Mukti; Hema Linga affords Satyaloka; Copper Lingas provide excellent physique and ‘Aayushya’; Brass Lingas give ‘Tushti’or Fulfillment in Life; Shiva Lingas made of glass provide name and fame; Loha Lingaas destroy enemies; Lingaas made of Lead bless with long and healthy life and so on. Also, Gandha Lingas provide ‘Sowbhagya’ or propitiousness, Gaja danta or ivory Lingas grant ‘Senaadhipatya’or Military Authority, Rice/Wheat flour Lingas pushti and killer of illnesses, Pulse flour made Lingas accord ‘Stree Laabha’, Butter made Lingas afford happiness, Jaggery-Rice Lingas bestow Vamsha Vriddhi and so on.

PHALGUNA MAASA

Punya Kaala at the occurrence of Meena Sankranti is sixteen ghadiyas past the arrival of Phalguna Maasa. From Phalguna Shukla Praatipada upto twelve days hence is the period of Payovrata as prescibed in the Maha Bhagavata Purana. Holika Puja and Holika Mahotsava are to take place on Phalguna Pournami depending on Pournami-Bhadraa Nakshatra, provided the third phase or ‘triteeya paada’ does not cross Pournami. Having constructed a platform hallowed with ‘Go Maya’ (Cow dung) one should arrange a stack of sticks with Agni and perform Holika Puja with the ‘Sankalpa’ and ‘Aavaahana’ of Sakutumbasya mama Dhundhaa Rakshasi preetyartham tatpeedaa parihaa –raartham Holikaa pujanam karishye/ ---Asmaadbhirbhayasantrastaih krutaatwam Holikeyatah, Atastwaam Pujayishyaami bhutabhuti pradaabhava/ ( As were afraid of you Holika Devi! we seek your compassion and thus are resorting to shodashopachaaraas to you. Do kindly show us fearlessness and prosperity!) The Mantras addressing Holika Devi state that the ten days fromPanchami and Purnima are quite propitious and during these days even stealing of ‘Indhana’ or fire-wood ignored to celebrate Holi Fire on the Purnima Day when throwing of water, smearing on other’s faces with colours and using of indecent language etc. are ignored as gestures of friendship especially with neighbours and friendship circles ; there would be group singing, dances and exravaganza of merriment all through the day and night. This is how the Raakshasi would be satisfied. Next morning, a Chandaala is touched before taking bath and after carrying out nitya karmaas, Holika Devi be greeted and take up one’s own duties so that the year ahead would be devoid of diseases, difficulties and mental problems. The five days before the Holika Puja on Pournami are of ‘Kari Sangjna’ and thus Shubha Karyaas are not to be performed in that period. On the days of Holi, Grahana, Uttaraayanaa and Dakshinaayana, Auspicious Tasks are not perpormed due to the Kari Sangjna (Stigma of an Elephant) is attached to it.

Vasantotsava occurs on Phalguna Krishna Pratipada; the Tithi is to be considered as from the morning; in case the Tithi occurs on the previous and next day’s morning then the morning of the previous day is to be considered as the beginning of Vasantotsava. Then on the Dwiteeya, ‘Tailaa bhyangana’ or head bath with oil and ‘Chuta Kusuma Bhakshana’ or eating Mango leafy flower with chandana are required to be performed while new white clothes are donned and enjoy wearing Tilaka on the face and ‘Neeraajana’ and recite : Chutamagryam Vasantasya maakanda kusumantava, Sa Chandanam pibaamyadya Sarva Kaamaartha siddhaye/ ( Vasanta Vriksha! I am consuming your tender leafy flower with Chandana on the First day of Vasanta Ritu; do fulfil my heart-felt desires!)

CHAANDRA- MAANA SAMVATSARAAS

With the close of Phalguna Month on Amavasya, Chaandra-maana Samvatsaraas are recounted in the sequence of Sixty Years as follows: Prabhava, Vibhava, Shukla, Pramoda, Prajaapati, Angira, Shri Mukha, Bhaava, Yuva, Dhaata, Ishwara, Bahudhanya, Pramaathi, Vikrama, Vrisha, Chitrabhaanu, Subhaanu, Taarana,Paarthiva, Avyaya,Sarvajit, Sarvadhaari,Virodhi, Vikruti, Khara, Nandana,Vijaya, Jaya, Manmatha, Durmukha, Hemalamba, Vilamba, Vikaari, Shaarvari, Plava, Shubhakrita, Shobha -krit, Krodhi, Viswaavasu, Paraabhava, Plavanga, Keelaka, Sowmya, Saadhaarana, Virodhakrit, Paridhaavi, Pramaadi, Ananda, Rakshasa, Anala, Pingala, Kaalayukta, Siddhaardhi, Roudra, Durmati, Dundhubhi, Rudirodraagaari, Raktaahshi, Krodhana, and Kshaya. Punya Kaala is some sixteen ghadis before Chandra maana Sankranti, as in Surya Sankranti and Nakshatra Sankranti. In all these Sankraantis, Graha Snaanaas and Graha Daanaas are the requirements; Graha Shanti is useful when a specific Graha is malefic: Surya Graha is pleased with the Snaana-Daana of Manikya, wheat, Red Vastra, jaggery, Gold, Copper, Rakta Chandana and lotus flower kept in or accompanied in a copper vessel and take bath afresh in the same vessel. Chandra Peeda is removed with the daana in a ‘Vamsha grass’ container/ Patra the items viz. Khasha, Shirisha, Kumkuma, Rakta chandana, and Shankha and take bath in conchshelful waters. Angaara peeda is overcome by the daanaa of a silver patra full of Devadaaru gandha, Tila, Amla Salt in the same silver patra. Daana of a vessel made of Mritthika mixed with Gajamada or the semen of an elephant would provide Budha Graha Shanti. Daana of a Golden plate or vessel full of fruits like Gular, Bilwa, and Amla before taking bath along with Daana Padarthaas would assure Guru Graha Shanti. Shukra Graha Peeda is assuaged by the Snaama an Daana of Silver Patra full of waters mixed with Gorochana, Gajamada, and Shatapushpa powder or ‘Sounf’ eaten after a heavy meal as a digestive. ‘Shani peeda harana snaana daana’ is prescribed as tila, maasha, Priyangu and Loha Paatra full of Gandha and Pushpo -dakaas. Rahu Peeda is overcome by the snaana-daana of buffalo-horn filled with guggula, hing or asafoetida, haridala, and manassila and Ketupeeda is mitigated with the Daana-Snaana of the Mrittika dug up by a pig from the top of a mountain mixed with goat milk poured in a buffalo horn!

Shani Vrata and Shani Stotra:

Shani Vrata is performed on every Saturday of a week all through the year. This Vrata is to give away a daana of an iron vessel or atleast in an earthen vessel covered wih a black vastra or a course cloth, with

black tilaanna and til oil along with a black pratima made of Mrittika of Shani to a dark coloured Brahmana with ‘Shanno devi’ etc Mantraas. If a Brahmana is not available the daana could be given away to a Shudra while reciting the following Mantra: Yah punarbhrashta Raajyaaya Nalaaya paritoshikah, Swapne dadou nijam raajyam Samey Sourih seedatu/ Namorka putraaya Shanais cha -raaya nihaara varnaanjana vanchakaaya, Shrutwaa rahasyam bhava kaamadastwam phalapradomey Bhava Surya putra! ( May Lord Shani be pleasedwith this Daana just as you were pleased by Nala Maharaaja who lost his Kingdom and regained by your grace and kindness; I am grateful to you the Kaala Swarupa and Surya Putra. May this Secret Mantra please you and fulfill all my wishes! Along with this Stotra I here by provide this Daana). Also the following recital of Bhagavan Shani Deva is worthy of contant repetition: Konasthah Pingalo Babhruh Krishno Roudronta kopamah, Shouris -sanaischaro Mandah pippilaadena Samtstutah/If the following Stotra is recited after taking bath in the mornings addressing Shani Deva for seven years, the person concerned would never be a victim of Shani Peeda for ever: Namastey Kona samsthaaya Pingalaaya namostutey, Namastey Babhru rupaaya Krishnaayacha namosutey/ Namastey Roudra dehaaya namastey chaantakaayacha, Namastey Yama Sanjnaaya namastey Souravey Vibho/ Namastey Manda Sanjnaay8tya Shanaischara namostutey, Prasaadam mama Devesha Deenascha pranatasya cha! On the same lines, Surya Puja and Upavaasa on Sundays reciting : Hraam, Hreem, Sah, Suryaya would ensure disease-lessness for ever!

TRITIYA PARICCHEDA (PURVABHAAGA)

SAMSKARAAS

Pradhama Rajo Darshana

While the ‘Prathama Pariccheda’ of Dharma Sindhu described noramal Tithi and such other ‘nirnayaas’ and the Dwiteeya Pariccheda delineated the Month-wise and other special aspects by way of a GroundWork references, the Purva Bhaaga of the Threteeya Pariccheda seeks to intricate details of Dharma Jnaana of human life right from the stage of Prathama Rajaswala, Garbhadhaana, Seemanta, Prasavana, Jaata Karma, Naama karana, Anna Praasana, Chudaa Karma, Vidyaarambha, Upanayana, Brahmachaari Dharmaas to Vivaaha and Grihasta Dharmaas besides innumerable features related thereto in the following pages. But before describing these aspects, a brief note on the Shrouta and Smarta Karmasas prescribed in Vedas would be useful since there would be references in the course of this ‘Pariccheda’.

[Note for general information: Rituals like Upanayana,Vivaha, Griha Pravesha etc. are called Shrouta Karmas and Agnihotra, Ishti, Soma Yaaga are Shrouta Karmas as performed by Vidwaans or

Learned Pandits or Agnihotris.Shrouta Yagnas comprise twenty kinds in three categories viz. Paaka Yagnas, Havir Yagnas and Soma Yagnas. Paaka Yagnas comprise Aouposana, Vaishwa Deva, Paarvana, Ashtaka, Shravana Karma, Agrayana, Chaitri /Ashwiyuja. Havir Yagnas are of seven kinds of Agnihotra, Darshana, Purnaaseshthi, Agrayana, Chaturmasya, Niruda pratibandha, Soutramani, and Pinda Pitra Yagna. Soma Yagas are Agnishtoma, Atyaagnishtoma, Utya, Shodashi,Vaajapeya, Atiraatra and Aptoryama]

For the‘Prathama Rajo Darshana’( or the first commencement of the menstrual cycle) of a girl, the ‘Dushta Maasaa-Tithi- Vaara- Nakshatra-Kaalaas’ are illustrated as follows: Chaitra-JyeshthaAashaadha-Bhadrapada-Kartika and Pousha Maasaas are adverse months. Pratipaada-Ashtami- ShashthiDwadashi-Purnimaas are Rikta (negative and void) Tithis. Chaturthi, Navami and Chaturdashi are ‘Arishta Pradaas’ or prone to dangers. The inauspicious days are Ravi, Mangala and Shani Vaaraas while adverse Nakshatras are Bharani, Krittika, Ardra, Aaslesha, Magha, the ‘Purvaatara-Traya’ or Purva Phalguni-Purvaashaadha and Purvaabhaadra; Vishaakha and Jyeshtha; all these Days and Stars are influenced by hostile yogas viz. Vishkambha, Ganda, Ati Gada, Shula, Vyaaghaata, Vajra, Parigha, Vytatipata, Purvaartha and Naidhruti. The undesirable occasions of the Prathama Rajo darshana also include at the Vishti Karana or malefic time or Sandhya kaala, Aparaahna or during sleep; while wearing jeerna vastraas or torn garments, blood red clothes, or blue coloured robes or chitra vastraas; or in ‘Nagna dasha’(nudity) and while in somebody else’s house or out of one’s own village of township. Again, in case the flow of ‘Rajas’ is too little or excessive or in black and similar shades of colour then too there are contrary effects. If this occurs when carrying a broom stick, dry grass or wooden poles then the person concerned would become characterless. If the number of blood drops on the clothes worn are odd then she would secure Putra Laabha or other wise Kanyaa Laabha! The first of the Rajasvala should be blessed , seated on a mat, surrounded by elderly Suvaasini Strees, treated to her with Haridraa-KumkumaGandha-Pushpa Maala-Tambula-Deepa-Nirajana drishti parichaaraas and distribute and Salted Moong among the visiting Suvasinis from the neighbourhood. There after she should not be touched for three days and nights, should not have Abhyangana, day time sleep, Danta dhaavana or cleaning of teeth, Agni Sparsha, Suryaavalokana or looking at Surya, drawing lines on Earth are strictly forbidden. She should sleep on a mat on the ground. Drinking of water or liquids in palmfuls or coppe or steel containers are taboo. If drinking in small containers the result would be the birth of pigmies or short-statured progeny. Biting nails would end up with children with rotten nails. Drinking water in leaves would result in the birth of unsound-minded kids. With the second and subsequent Rajo darshanaas, the Do’s and Dont’s include refrain from travels, use of Gandha Maalaas, Taamboola sevana,consumption of Go-Ksheeracurd-Buttermilk; seating on raised seats, Grahana Snaana, eating while seated on ground in steel or earthen plates or vessels, drinking liquids and after snaana washing clothes, mutual touch of persons especially of same Gotra or blood relations the atonement of which would be Shuddhodaka snaana of the one touched by th girl in menses; consciously touching the girl requires day long Upavasa; mutual sparsha of two females in the same state would call for Upavasa til their Shuddhi Snaana and so on. Praayascchitaas of touching females in menses range from Shuddhodaka Snaanaas to Pancha Gavya Seva, Upavasaas, Praajaapatya Krucchra Vrataas and Brahmana Bhojanaas as Dharma Sindhu elaborates the seriousness of the extent to which the Rajaswalaas are touched by other women, men, other caste’s persons, animals, birds and inanimate objects like brooms, wooden materials, grass and so on. The calculation of regular three day menses is determined by dividing the duration of a night into three parts and its occurrence in the first two parts ie upto midnight is reckoned as on the previous day or if it is past midnight then the following day is taken as the first day. The same rules apply in the case of Births and Deaths also as in respect of Rajaswalaas. In the case of those females who have been Rajasvalaas normally with the gap of thirty days happen to witness menses within a span of seventeen days, then they could as well have their Shuddhi Snaana straight away; in such cases of month-long regulars, the cycle of mentstruation commences in the eighteenth day, then they should observe one night’s menses and obtain

Shuddhi on the following day; the nineteenth day recurrence prescribes two days of observance and on twenty days onward the recurrence of menses requires three day observance. In the case of occurrence say with a normal cycle of a fortnight, then the tenth day repetition of menses requires instant bath only while recurrence on the eleventh and twelfth days provides Shuddhi after the observance of two and three days respectively.However such short-cut observances would not allow admission to Pitru Kartyaas and partnerships of Homa Karyas along with husbands if married. In the case of females with irregular cycles and with complicted illnesses or of frequency or undue delays, the forbidden acts of auspicious nature must precede attainment of eligibility by Upavaasaas and Shanti karmas. Now, after observing the three day period of menses, the fourth day’s procedure requires Dantadhaavanaadi karmas Shuddhi Snaanaas which must be done well before Suryodaya. In case Rajospatti ceases, then she could take up normal duties while the fifth day would be suitable for all kinds of Deva-Pitru duties expected of a Kanya or as a Grihasti as the case that might be. On the fourth day itself if possible Garbhaadhaana is performed with ten Snaanaas followed by Shuddha Vastra dharana, Punyaahvachana, Griha Shuddhi, Brahmana Bhojana, Shanti Vachana and Bhuvaneshwari Puja and Shanti as per traditions. During the Surya Grahana, Rajodarshana requires daana of a golden Surya Bimba preceded by Surya Puja and Rahu Puja and Daana of Rajita patra in Chandra Grahana preceeded by Samidha Homaas.

Saamaanya Smartha Karmas: The normal Smarta Karmas of Grihastis after the Rajasvalatwa of a married woman, the set procedure involves: Sankalpa, Swasti Vaachana, Brahmana Varana, Bhuta nissaarana, Bhumi Shuddhi with Panchagavyaas, Mukhya Devataa Pujana, Agnisthapana, Suryaadi Graha Sthaapana and Pujaas, Anvaadhaana or the act of depositing Aajya to the Sacred Fire for Devataas, Paatraasaadana, Havishya kruti, and such others before Nava Homaas, Bali, Purnaahuti, Purna Paatra Daana, Devata Pujana and Visarjana, Ashirvaada grahana, Daana Dakshina and Ishwaraarpana.

Patni gamana Vichaara: Patni gamana before Rajo darshana is stated to be worse than Brahma Hatyaa Dosha. But Rutou thu ganamaavashyakam, Anyathaa Bhruna hatyaa doshah! ( Soon after the menstrual period, Stree Sangama is compulsory lest the husband would have committed ‘Bhruna Hathya’!) Bhava Prakaasha Grandha described: Snaatahchandana liptaanagah Sugandha sumanorchitah, Bhuktavrushyah Suvasanah Suveshah samalankritih/ Taamboola vadanasmitasyaa manuraktodhikahsmarah, Putraarthi Purosho naarimupeyaacchayaney shubhey! (Those men who are highly desirous of sons should bathe to be clean and attractive, smear sugandha-chandana all over the body, wear garlands of fresh and scented flowers and attractive / clean attire, beautify to present themselves as smart and energetic; consume milk, fruits and other envigorating food items and await the arrival of life partner in a soft and luxurious bed. So should be the woman awaiting her sweet husband!) This practice has to be followed each night for sixteen days excepting however the fourth, elevent and the thirteenth day, preferably on alternative nights; those who desire for sons would opt for Sama Sankhya days and those font of begetting girls would select odd days during these sixteen nights. But only one ‘sangama’ is preferred on a night. Also, if the feminine partner so desires even indicatively if not provocatively, the male partner must approve . If however, a person is sick, or in prison,or travel or if his wife is old, barren, characterless, or has too many children then a male is excused from copulating his wife. Nevertheless, the following days are forbidden of the Stree Sangama viz. Ashtami, Chaturdashi, Purnima, Amaavasya, Surya Sankraanti, Vyatipaata, Parigha purvaartha, Vishti, Sandhyaa Kaala, MataaPitru Mrita dina, Shraadha dina and its earlier day, Janma Nakshatra and Dina kaala or day time.

Garbhaadhaana Kaala Nirnaya and Vidhi : Barring Chaturthi, Shashthi, Chaturdashi, Ashtami, and Purnima all other Tithis are auspicious for the task. Soma- Budha- Guru and Shukra Vaaraas are excellent. Moola- Magha- Revati- Jyeshtha Nakshatras are adverse. Bharani-Krittika- Asresha- ArdraPurvaphalguni-Purvashadha-Purvabhaadra and Vishakha are passable and the rest are all excellent. In the context of Gochaara, Chandrabala is important. In other words, Chandra’s position from the Janma Rashi’s twelve places would accord the following results respectively viz. Good Food, Poverty, Happiness, Illness, Failures, Prosperity, Stree Laabha, Death, Raaja bhaya, contentment , gain of wealth, and loss of wealth. It is however clarified that even if Chandra is in the second, fifth and ninth positions too, then Chandra-bala would be satisfactory. Garbhaadhaana Homa in the Prathama Ritu needs to be performed in the ‘Gruhyaagni’or House Agni itself but in the second and onward Ritus, Gruhyaagni homa is not required. In case there is no Gruhyaagni then Garbhadhaana be performed by Mantra Pathana by the self or by Brahmanas. Garbhaadhaana Sankalpa states: Mamaasyaam Bharyaayam Samskaaraatishaya dwaarasyaam janishyamaana Sarvagarbhaanaam Beeja garbha samudbhavainonibarhana dwaara Shri Parameshwara preetyartham garbhaadhaanaa -khya karma kartishye/ ( MayBhagavan be pleased with this Garbha of my wife and the future Garbhaas from her bija garbha so that it gets purified of sins and blemishes; with this Sankalpa the Garbhaadhaana Karma is being proposed). The Sankalpa would be followed by Punyaahvaachana, Maatrukaa Pujana, Naandi Shraaddha and so on by the blessings of Devas to accomplish the Samskaara till the end. After the Punyahvachana, may Bhagavan Brahma and the Anga Devataas be pleased too and so should be Agni, Surya, Prajapati and all the rest! Puja of Devi Gauri and Maatrikaas is an integral part of Naandi Shraaddha; first Maatruka ( Maatru- Maataamahi-Prapitaamahi Puja and Paarvana followed by Pitru (Pitra-Pitaamaha- Prapitaamaha) Paarvana and Patni sahita Naanaa Paarvana are all the constituents of Naandi Shraadda; in the Naandi Shraaddha the word ‘Swaahaa’ is pronounced but not ‘Swadha’. All the Naandi Shraaddha Karmas are required to be perfomed with Savya Yagopaveeta. For each Paarana there must be two Brahmanaas to represent the Vishwa Devaas. There must be in all nine Brahmanaas viz two to represent Vishwa Devas, one to represent Vishnu, and thee each to Maatru and Pitruganaas. Minimum four might perhaps suffice. In Vriddhi Shraaddha when the father of the Karta or the husband of the Garbhini woman is alive then Kratu Daksha naamaka Vishva Deva is represented while the other Vishva Deva named Satya Vasu represents the various other Karmas like Soma Yaga, Garbhaadhaana, Pumsavana, Seemantotrayana, Aadhaana etc. Naandi Shraaddha is to be compulsorily obsereved in all the functions like in the ‘Samskaaraas’ such as Garbhaadhaana, Vaapideva Pratishtha, Apurva Aadhaana and such other Karmaas, Sanyaasaashrama Sweekarana, Kaamya Vrishotsarga, Griha Pravesha, Shravanaa Karma, Sarpa Bali, Aashviyuja and Aagrayanaadi Paaka Sansthaa’s Opening Ceremonies. Of course, Shravanaa Karma and Naandi Shraaddha are optional in functions other than Garbha –adhaana, Pumsavana, Seemotannayana, Choula, Upanayana, and Vivaaha. Naandi Shraaddha is to be performed in a different way in respect of Jaata Karma and Putra Janana functions. If Jaata Karma is to be performed at Janma kaalaa itself, then the Sankalpa is to be made only once saying: Putra janma nimittam Jaatakarmaangamcha Vriddhi Shraaddham tantrena karishye/ In case, Jaata Karma is to be at the same time of Nama Karma which normally is the practice, then Putra Janana Nimitta Karma is also tagged on at the same time. Then the Sanlkalpa could be : Putrajanma nimittakam Jaatakar-maadi Choulaanta Samskaaraangabhutam cha Naandi Shraaddha tantrena karishye/ Hence, Choulaadi Karmaas be tied up with other Karmaas also and Naandi Shraaddha need not be performed again and again. Now, Vriddho Shraaddha assumes that it is performed only when the Kartha’s father nis alive as already mentiond earlier; the decision in this regard states: Jeevettu yadi Vargaadyastam vargantu parityajet/ On this analogy Naandi Shraaddha is to be amended:In case both father and mother are alive, the Parvana is only for Mother’s father; similarly if father and grand father are alive then the Uccharana should be Pitaamahasya Maatru pitaamah prapitaamahyah/ ; in this case, the Sankalpa is as from the Self himself. Incidentally, the presence of Vishva Deva –to be represented by extra Brahmana for the Parayana-is not necessary if the Naandi Shraaddha is not for Matru Parayana.

After the Naandi Shraaddha ending up with ‘Swasti Vaachana’ in the presence of Kratu Daksha of Vishwa Devas, actual Garbhaadhana Samskaara would resume as per the traditions of Shakkhaas. Rigvedis / Ashwaayana Shaakha follow the practice of performing Praajaapatya Charu Homa to Bhagavan Vishnu six times and once to Prajaa Pati by offering ‘Ghritaahuti’ and even without Japopasthaana, do perform however ‘Karanaadis’. Then as per the Vachana or Statement viz. Vishnuryonim japet suktam yonim spurushtwaatribhirvrati, Gharbhaadhaanam tathah kuryaat Suputro jaayatey dhruvam/ (The Karta would then touch the Jaghana of the Garbhini Stree and repeat the Mantra thrice viz. Vishnuryonim kalpayatu/ , meaning thereby : ( May this Samskaara result in the birth of a male child!) After the necessary homaas, drops of Asagandha Rasa an Ayurvedic Preparation from the Semen/ urine of a male cat be administered into the right nose of the Garbhini. and the Karta has to take bath after the Sanskaara but not the Garbhini since : Shayanaadhyutaa Naari Shuchisyaadashuchih pumaan/ ( A woman waking up from bed is clean but not a male!). It was also stated : Tailaabhyaktastwanaachaanta smashru karnani Maithuney, Mutrotchaaram yadaakuryaa dahoraatrena shuddhyati/ ( A male has to physically purify himself after Tailaabhyangana or Oil Bath, hair cut, passing urine and must execute ‘Aachamana’or otherwise observe Upavaasa!

Having thus concluded the ‘Garbhaadhaana Prayoga’, the Karta has to perform Narayana Bali intended to ward off ‘Pretopadrava’ or Evil Spirits seeking to obstruct easy delivery of a child, especially a boy. Narayana Bali is best done on Shukyaikaadashi or Purnima with the Sankalpa of: Madeeya kulaabhivriddhi pratibandhaka Pretasya Pretatya nivruthyaertham Naraayana balim karishye! (I hereby resolve to offer Narayana Bali to purge the Pretatwa which hinders the promotion of my Vamsha). As per procedure, two Pratimas of Vishnu and Vaivaswata Yama are installed and invoked in two Kumbhaas, Vishnu Sukta and ‘Yamaaya Somam’ Mantra ate recited and ‘Shodashopachaaraas’ implimented. Some perform Puja to five Pratimas of Brahma, Vishnu, Shiva, Yama and Preta.The Karta then keeps South faced ‘Kushaagra’ on the Vishnu Rupi Preta in prachhnaaveeti position of Yagnopateeta and recite: Shudhantaam Vishnu Rupi Preta. Then ‘prokshana’or/ sprinkling water mixed with honey and oil is effected on ten pindaas pointing out the specific Pratima of Preta stating that it was of Kaashyapa gotra’s Vishnudatta Preta. After due Puja, the Karta achieves Visarjana and Snaana. On the night that follows he should obeserve Jaagarana and Upavasa and treat Bhojana and Daanaas to three or five Brahmanas on the next morning.

Naaga Bali is proposed to rescind troubles on accont of ‘Sarpaas’. This Vrata may be posted to an Amavasya, Purnima or Panchami in the presence of a Sabha or congregation of Invitees. The Karta would address the Sabha: Sabhaaryasyamameha janmani janmaantarevaajaata SarpaVadha Dosha pariharaardha praayaschittamupavishantu bhavantah; Sarvey Dharma vivaktaarah/ ( Kindly guide me and my wife as to how to atone the sin of killing snakes either in our current or past births). Then the elders of the Sabha would advise the Karta that the Prayaschitta would be to execute Fourteen Krucchya Vratas or such other Vratas to achieve Shuddhi; however considering the current trends of Desha-Kaala Situations the Karta might tone down the Prayaschitta by fully shaving the head and after obtaining Guru’s directive gives away a Daana of a metal rod with Dakshina and on making a Pratima of a Sarpa with the paste of wheat flour and tila kept on a dry leaf sieve, invoke it as follows: Ehi purva mrutam sarpam asminpishthey samaavisha, Samskaaraartha maham bhaktya praarthamaham sampradatey/ ( Sarpa! You were already killed by me, do now enter into this sieve. I shall render ‘Samskaara’ or purification of your soul and as such do accept my worship). After satisfying the Shodshopa-chaaraas, the Sarpa is addressed as follows: Namostu sarvebhyo ye kecha Prithivimanu, Yey Antarikshey ye divityebhyah Sarpebhyo namah/ Ye dorochaney divo ye vaa Suryasya rashmishu, Yeshaamapsu

Sadhakrutam tebhyam/ Yaa ishavo dhaatu dhaanaamam yeva Vanaspateegumranu/ Ye vaavateshu sheratey tebhyah/ Traahi traahi Mahabhogin Sarpopadrava duhkhatah, Satatam dehi mey Punyaam nirdushtaam deergha jeevineem/Prapannam paahimaam Bhaktyaa Krupaalo Deenavatsala, Jnaanatojnaanato Vaapi krutam Sarpam vadhomaya/ Janmaantarey tathai tasmin matpurva thavaa Vibho, Tatpaaam naashaya kshipramaparaatham kshamaswamey / ( My obeisances to the Snakes at ll possible places either on Earth or Skies. Maha Sarpa! Do save me from all kinds of tribulations and grant me and my progeny with long life. Do pardon me or my earier generations for their irrseponsible acts of cruelty of killing Sarpas in the past knowingly or unknowlingly ) Thus the Naaga Bali Karta should take bath for purification of Self and wife , make ‘vyahrities’ or offerings to Agni Deva with ghee, and accomplish the full course of worship for three days and nights and on the last day complete Brahmana Bhojana and Dakshina- Daanaas. Thus: Kritaa Sarpasya samskaara manena vidhinaa Narah, Virogo jaayatey kshipram santaim labhatey shubham/ (Thus on the conclusion of the Naaga Bali / Naaga Samskaara, the Kartas are blessed to get rid of all diseases and achieve the destruction of the full Scare of Serpents). The Final Prayer states: Brahma lokecha ye Sarpaah Seshanaaha purogamaah, Namostu tebhyah supreetaah Prasannah santumey sadaa/ Vishnu lokeca ye Sarpaa Vasukhi pramukhaascha ye Namostu,Rudra lokey cha ye Sarpaastakshaka pramukhaatathaa namostu/ etc. ( My greetings to all the Sarpas like Sesha Naaga, Vaasukhi and Taksha in Brahma-Vishnu- Rudra Lokaas). Our Salutations are also those were saved from Khandava Vana, saved by Astika from Sarpa Yagna, from Vaitarini, Bhuloka, Pataala, mountain caves, villages etc. Do protect us and bestow long life and health . Thus with the conclusion of the Naga Bali, Garbhadhaana Samskara is fully accomplished!

Details of Krucchrama Vrata: In the case of persistent barrenness of a married woman, Hari Vamsha Purana Shravana and allied Vratas are of far reaching significance. These are to be observed for six or four or three or atleast one and half years and perform Prayaschitta . This involves thirty Krucchrama Vrataas a Year, and each Krucchrama comprises diksha for twelve days; on the first day, the Bhojana at the noon only once a day is called ‘Eka Bhakta’ that too twenty six fistfulls; twenty two fistfuls in the second night; twenty four fistfulls at any time on the third day; and full Upavasa or food only at night on the fourth day . This circle is called Paada Krucchra. Thice over this is called Praajaapatya Krucchra. Two Eka Bhaktaas are called Nakta. Two Ayaachita ( or without seeking any specified thing to consume from any body) Upavaasaas or three Yaachita Upavasaas or consuming specified material to eat are called Ardha Krucchraas. Ekabhakta-Nakta-Ayaachita Upavaasaas of three hundred times are called Paadona Krucchra. Of these if nine days are observed eating small amount of unspecified food then that type of Vrata is named Ati Krucchra. Consumption of just one gulp of milk only to keep alive as ‘Praanaadhaara’ or life saving for twenty one days is called Krucchaati Krucchra. In case, consumption of Panchagavyaas or the remains of a cow viz. milk, curd, ghee, urine and excrement along with Kushodaka or kushaas with water; or two Upavaasaas are designated as Saantapana Krucchra. The consumption of the same mix of materials plus one Upavasa on seven days is called Mahaasaantapana Krucchra. Consumption of Panchagavyaas in equal proportions on three days continuously is known as Atisaanpana Krucchra. Consumption of hot ghee, milk and plain water one by one on three separate days in a row with additional Upavaasaas on further three additional days is called Tapta Krucchra. Similar consumption of cold items is known as Seeta Krucchra. Continuous Upavaasa for twelve days ie. eating in the night is known as Paraaka Kruucchra. Increasing the intake of one egg-sized food by day from Pratipada to Purnima and decreasing the intake by each ege-ful food from Krishna Paksha Pratipaada to Darsha or Amavasya is designated as Chaandraayana Vrata. Observing this Vrata in Shudda Paksha is noted as Ava- Madhya Chandraayana and in Krishna Paksha only is called Pipilikaa Madhya Chandrayana. In all the Krucchrama Vrataas, Vrata-Purti Snaanaas or Terminal baths need to be observed as per their time-specifications.

Praajaapatya Vrata: Those who are not capable of observing Praajaapatya Vrata might as well implement Gayatri Japa by ten thousand times or alternatively perform Tila-Homa with one thousand Gayatris. Other ‘Pratyaamnaas’ or alternatives to this Vrata are: two hundred Praanaayaamaas; Dwadashi Brahmana Bhojana; twelve Snaanaas in a Tirtha but each time after the drying of head-hairs; Veda Samhitaa Paaraayana; Yatra covering of four kroshaas, or one yojana or 13-16 kms; twelve thousand ‘Saashtaanga’ namaskaaraas; hundred thirty two Pranaayaamaas plus one day / night Upavaasa while standing facing the East; Ekaahika Krucchra with the consumption of Yaavaka bhakshana in go-mutra; recital of ‘Dwaadasha Rudram’ called by some as one Krucchhra; or Paavakeshti, or Paavamaaneshti; or six Upavaasaas in a row. These indeed are considered as the alternatives of the Praajaapatya Vrata. By way of clarification, it may be said that one Upavas may equate one Brahmana Bhojana. In the case of extreme inability, the last-resort Pratyaamnaaya could be Sahasra Gayatri Japa, or twelve Pranaayaamaas. If one is not able to observe Praajaapatya at all, one could give away the Daana of a milch-cow to a Brahmana. If such Go-Daanaa is not possible, the equivalent price of gold or silver be provided; if not, Annadaana might be an alternative proposition . The prescribed number of Go daanaas are: two in lieu of Ati Krucchra or Saantapana Kruccha; three Go Daanaas instead of Paraaka Krucchra or Tapta Krucchra; four Go daanaas in respect of Krucchaati Krucchra; and in place of Chandraayana Vrata, the GoDaanaas might be eight, or five, or four or three. For ‘Maasaanta-Payovrata’ the number is five Go Daanaas and finally, in the context of Go-Mutra Yaavaka Vrata, five Go Daanaas are prescribed.

Prayaschitta for Putra Praapti: Dharma Sindhu instructed an elaborate prescription stated brieflly as follows: The Karta of the Praayaschitta Vrata for Santana Prapti should first approach a Pandita Sabha and pray that he and his wife be advised the details of the procedure of Praayaschitta since they should have committed sins either in their current birth or the past births due to ‘Bala ghaata’or killing children or ‘Vipra dhanaapahaara’ stealing possessions of virtuous Brahmanaas. As the elders in the Sabha counselled to perform Prayaschitta for six or three or atleast one year. Accordingly, the couple make the Sanlakpa: Mama Sabhaaryasyaitajjanma janmaantara arjitaanapaytatva mritaapatyatwadi nivaasa bhuta bala ghataVipraratnaapahaaraaradi janya durita samoola naashaka karma vipaakokta vidhinaadhikaara siddhidwaaraa deerghaayushmadbahuputraadi santati praapta yeshadabdamtryabdam saardhaardhamabdam vaa praayaschittam, purvottaraanga sahitamuka pratyaamnaayaye naahamaacharishye! After the Sankalpa, the Karta would have his head and nails cut and taken Snaana with the Mantra Aayurbalam Yashvarchah Prajaa pashu vasunicha, Brahma pragnaam cha medhaamccha twam no dehi Vanaspatey/ and perform ‘Danta dhaavana’ with neem stick and prepare himself for ten kinds of ‘Snaanaas’ like Bhasma Snaana, Gomaya Snaana, Mrittikaa Snaana and Jala Snaanaas with specified materials. Bhasma Snaana Mantra: Ishaanaaya namah ( on head), Tatpurushaaya namah (on face) Aghoraaya namah (on Hridaya), Vaaanaayana namah ( at the Guhya), Sadyojaataaya (on feet) and Om (on Sarvaanga). Then Gomaya Snaana by taking Gomaya in hand and spray it toward South and North with Pranava OM, utter Maanastoka Mantara as Abhi Mantra, and smear all over the body with the Mantra:Gandhadwaaraam dhuraa dharshaam nitya pushtaam kareeshineem, Ihwariigum Sarva bhutaanaam taa mihopahvaye shriyam/ and do two ‘Aachamanaas’.Mrittikaa Snaana: Take Mrittika in hand showing to Surya with Namo Mitrasya and perform Abhi Mantra with : Ashwa kraantey Rathakraantey Vishnu kraantey Vasundharey/ Shirasaa dhaara ishyaami rakshaswamaam padey padey/ Thereafter take Mrittikaa in hand with the Mantra: Uddhrutaasi Varaahena krishnena Shata baahunaa, Mrittikey haramey paapam yanmayaa dushkrutam krutam/ and display the mrittika to Surya and smear it from head to toe with Syona Prithivi Mantra and have two ‘Aachamanaas’. Jala Snaanaas: Against a Jala Pravaaha or the currents of a river or water body , looking at Surya Deva on the Sky, the Karta should recite: Aapo asmaa -niktutwaa Bhaskaraabhi

mukhah stitah, Idam Vishnurjapitwaa cha pratisrotoni majjati/ (I take bath against the currents of the water flow and facing Surya Deva while doing Vishnu Japa!) Then perform Snaanas five times with each of the Pancha Gavyaas and the sixth Snaana with Kushodaka. On the banks of the watrer-flow, he should install Agni after Go-Pradakshina and Go-daana and perform Homa Vyahritis one hundred eight times with ghee and each component of Pancha Gayvaas to Vishnu, Rudra, Devi, Prajapati, Pancha Bhutas and Eight Directions and additional twenty eight ‘Aahutis’ as Anvaadhaana or as informalities. Shudraas and women are exempt from these Snaanaas and Homaas but they could depute Brahmanas, if desired. They also have the option of Pancha Gavya Bhakshana and Snaanas. Following the Snaanas and Homaas, the Karta and his wife should then perform Sankalpa to accomplish Hari Vamsha Grandha Shravana from a Pandita Brahmana preceded by Ganesha Puja, Swasti Vachana, Naandi Shraaddha, Vinayaka Shanti etc. and execute Brahmana Puja, Vastraalankarana, Brahmana Bhojana etc. During these days of Hari Vamsha Shravana the Karta should observe abstinence of Taila- Kshavara- Tamboola Sevana-Bharyaa mithunaadi karyas but follow the rules of Dainika Havishya Bhojana –DakshinaDaanaadis etc. To ensure Santaana Vriddhi, following auspicious deeds are required viz. Daana of a Golden/ Silver Sishu Pratima in a swing, Vrishabha daana, Vivaha of a Brahmana or Brahmana Putri, Maha Rudrajapa, Laksha Padma puja to Shivga, Go Vatsa Daana, Parthiva Linga Puja with Abhilaashaashtaka Stotra and such other Shubha Karyaas.

Dattata (Adoption) –Eligibility and Procedure: In respect of Brahmanaas, the first preference for adoption is for the Karta’s own brother or his ‘Sapindi’ and ‘Sagotri’, or for the son of wife’s brother or sister, failing which, somebody of the same Gotra of the Karta. But the son of the Karta’s sister or his daughter’s son are not agreeable. As regards those other than Brahmanas, the general principle appears to be that adoption is preferred only to a person of the same Varna and inclination should be of the same region say of Andhra or Ghurjara. But the person under consideration for adoption should have brothers but nor elder to him. While these regulations were very often ignored and the ‘Vaidika Paddhati’ is more disrespected in practice than in observance. The only criterion is stated to be mutual agreement and formal approval of the Kingship or of the Ruling Government; in the formal way Upanayanaadi Samskaaraas are performed and ‘Putratwa’ is legalised and declared socially, although Brahmanas and a few other Varnas continue to recognise the institution of Dattata as of the present. All the same, to the extent of the continuance of the Institution of Dattata, both Rigvedis and Yagurvedis follow their own own Vedic procedure of Dattata as follows: Rigvedis in the context of ‘Dattata Swikaara’ observe Upavasa on the previous day and on the day next in the presence of Brahmana Panditaas make the Sankalpa: Mamaaprajatwa prayuta Pitru runaapaakarana Punnaama Narakatraana dwaraa Shri Parameshwara preetyartham Shounakokta Vidhinaa Putra prati graham karishye, Tadangetwena Swasti Vaachanam Achaarya varanam Vishnu Pujanamanna daanam karishye/ ( May the precollected fund of my Pitru Runa that necessitated the sufferance of Punnama Naraka of my ancestors leading to my inability to secure pitrutwa now be overcome as I am now committing myself to follow the Vrata as per the instructions of Shounaka Muni to initiate Swasti Vaachana, Selection of Acharya, Vishnu Puja and Annadaana). Then the ‘Putra Pratigrahaanga homa’ be performed; then follows Agni Pratishtha, Chakshusi Aajyena, homaas to Surya, Savitri, Agni, Vaayu, Prajapati and so on. Twenty eighty Anvaadaanaas are performed around Agni and Acharya seeks permission to start Ganapati Puja are five Ruks are recited. The Putra daata would then declare: Imam putram tava Paitrukarunaapaakarana punnaama naraka traan siddhyatham Aatmanah Shri Parameshwara preetyartham tubhyamaham sampradadena mama pratigrunnaat putram bhavaan / (I am now offering this son of mine to you so that he would remove the Pitru Runa and save you and your earlier generations from the pangs of Punnama Naraka as per the prescribed vidhaana and in the evidence of Agni and the rest of all other Devas as also the Bhagavan Himself; from now on this boy is your own

son), so saying the Daata would pour water in the palms of the Pratigraheeta. The Reciever of the son would place the child on his thigh, smell the boy’s head and pass on the child to his wife when other formalities of Geeta vaadyas, Swasti Mantraas, Shanti Vachanaas, Ajya homaas, Asirvaaachanaas by Guru and Sabha Brahmanas, Dakshina Daanaas to the Vipras, Bhojanaas and other celebtations would follow. Yajurvedis: On obtaining the approval of the King, Relatives and Seniors among the invitees, the proceedings of the Dattata Ceremony of Yajurvedis would follow the procedure of the Rigvedis mentioned as above except the Putra Daata makes the Sankalpa for Acharya Puja, Brahmana Bhojana and Acharya’s preparation for Deva Yajana by drawing the lines of the Yagna Sthala. Then the Putra Patigrahita requests the Daata saying Putram mey dehi/ Then Daata makes the Sankalpa again and continues the Shubha Kaarya upto Putra Daana as in the case of Rigvedis. Then the Pratigrahita receives the child stating: Dharmaayatwaata grihnaami santathayaitwaa grihnaami/ He decorated the child with Vastra-Kundala-Anguleekaas. The Purvaanga Homa continues by the Acharya and recites Yatwaahridaakeerina and yasmaitwam sukrutey and the Aajya Homa continues with Vyasta samasta vyaahriti homa and swishta kritaadi karmaas. At the end the Acharya announces the details of the Daata and Pratigraheeta along with their Gotras.

For the Dutta Putra’s Vivaha, all the previous Gotra / Pravara Smaranaas should be scrupulously avoided as the Karmaas like Saapidya, Saapta Pourusha and Paancha pourusha niyamaas do not seem to be applicable. In case the Dutta Putra’s Upanayana was already performed with the Janaka Gotra, then in the Janaka Pitru Maatru cases the tradition of Saapindya, Saapta Pourusha and Paancha Pourushaas are relevant. In case the Upanayana only of the Griheeta’s gotra then there should be Pancha Purusha’s of the Griheeta Kula and Thee Purushaas of the Maatru Kula. But if the Dutta Putra’s Jaata karmaadupanayanaas are all performed by the Griheeta, then Sapta Pourushaas in the Paternal side and five purushas on the Maternal side are effected accordingly.

Putra Kaameshti Yagna: This is a highly Mantra-oriented Vrata with intensity of Agni-Homaas aiming at the birth of a son even if a couple has daughters only. On the sixth day after the menses of his wife, the Karta as ‘Sa Bharya’ settles after Abhyangana and Pranayaamas and intiates Sankalpa of Putra Kaamah Putra Kaameshthim karishye followed by Swasti Vaachanaas, Naandi Shraaddha and Agni Pratishtha initiated with the Mantra : Chakshuhi Aajyenaatra pradhaanam, Agnim Pancha Vaaram Varunam Pancha Vaaram Vishnum Prithivim Vishnum Somam Suryaa Saaitreem paayasena sheshena swishta kritam/ ie. by the Aajyaas or offerings of ‘Payasa’ to the Main Agni five times, to Varuna five times and to Vishnu Prithivi, Vishnu Soma, Surya and Savitri and perform Swishta kruta and so on. During the ‘nirvapapana’ or the interval/ inactive time, silently cook ‘charu’ (ghee, milk of white cow with white calf and grains) and place sixty fistfulls of Rupaas at the Yaajya bhaaga and make Pancha dashaahutis (fifteen oblations) to Agni with the following Mantras:

Om Aatey Garbho yonimaitu punaanbaana ivaishudhim, Aaveero jaayataam putrastey dashamaasyah swaahaa/ Agnaya idam namah/ Karomitey praajaapatyamaa garbho yonimaitutey, Anunah putro jaayataamashlono pishaacha dheeta swaahaa/ Agnim idam namah/

Pumaamstey putro naastim pumaananujaayataam, Taani bhadraani beejaanrushabha jayantunou swaaha/ Idam namah/ Agnayah/ Yaani bhadraani beejaanrushabhaa janayantinah, Taistwam putraanvidaswa saa prasudhenukaa bhava swaahaa/ Agnayah idamnamah/ Kaamahssamrudbhyataam mahdyamaparaajitameva mey, Yam kaamam kaamaye Devatam me vaayo samarthaya swaahaa /Agnayam idam namah/

Agniraitu prathamo Devataanaam Sosyai Prajaam munchatu Mrityu paashaat, Tadayam Raajaa Varunonumayataam yatheyam Streepoutramagham na rodaatswaahaa/ Varunaayedam/ Imaamagnistraayataam Gaarhapatyah Prajaamasyai nayatu deerghamaayuh, Ashunyopasthaa jeevataasmatu Maataa poutra maanandamabhi prabuddhyataamiyam swaahaa/ Varunaayedam/ Maatey gruhe nishi ghosha uttaadanyatra twadyabhyutyah samvishantu, Maatwam vikeshyura Aavadhishtaa jeevapatni Patilokey, Viraaja pashyanti Prajaah sumanasyamaanaa swaahaa/ Varunayedam/Aprajastaam poutra mrityum paapmaanamrutamaagham, Sheershanah srajamivonmuchyadvisha dabhayah pratimunchami paasham swaahaa/ Varunayedam / Devakrutam Brahmanam kalpamaanam tena hanmiyonishadah pishaachaan/ Kravyaado mrityuna gharaanpaatayaami deerghaayustwa jeevantu putraah swaahaa/ Varunaayedam/

Nejamesheti tisrunaam Vishnustwashtaa garbha kartaa Vishnu prithivi Vishnuyonanushthup, Nneja mesham, Vishnuva , yatheyam prithivi , prithivya vishnu sreshthena, vishnuva, Somo dhenum Raahugano Gautamah Somastrishthup/ Somo dhenum, Somayedam, Ttaam Pushan Suryaa Saavitri trishthup, Paayasa charu homeyvi, Taam Pushacchiva/

( Thus Fifteen Homaas are required to be done with the above detailed Mula Mantraas viz: Aatey garbho-- Karomi tey-Pumaastey Putro-Yaani bhadraani- Kaamah samudbhavataam-AgniretuImaamagnisrtaayataam-Maa tey gruhye-Aprajastaam-Deva kutam Braahmanam-Nejamesha-Yatheyam Prithivi- Vishno sreshthena-Somam dhenu-Taam Pushan- Taam Pushacchiva). After the Aahutis, Swishtakruta homa etc. are performed and the Bharta should touch the Patni’s ‘naabhi’ and complete the Putra Kameshti with Go daana and Bhojana Dakshinaas to Brahmanas as they sleep in the night on darbha mats on the ground.

Pumsavanam: Pumsavana function is performed once the conception is confirmed. This is observed in the second or the third or fourth or the sixth month or atleast on the eighth month along with Seemanta function. This is celebrated on any day from Shukla Panchami to Krishna Panchami excepting on Chaturthi, Navami, Chaturdashi and Purnima. It is best done on Sunday, Tuesday, Thursday; some opine

that Soma-Budha-Shukra Vaaraas are very good. As regards Nakshatraas, it is stated that the Purusha Naamakaas are appropriate and these are Pushya,Shravana, Punarvasu, Hasta, Mrighaabhijit, Mula, Anuraadha and Ashvani. Pushyami is stated to be the best , failing which Shravana or at least Hastaadis. This is the Anavalobhana time or purification ceremony normally done in the third month of pregnancy; this is a Garbha Samskaara performed with Pumsavana and it is stted to be essential in the Prathama Garbha. If this Samskaara is not done, there would be a Praayaschitta of Paadakruccha. This Samskaara is executed by the husband or his brother.

Seenanta : This ceremony may be done in fourth or eighth month; some opine that this is also done in sixth or fifth month of conception. The Vachana is: Navameymaasivaakuryaadyaavadgarbha vimochanam, Streeyadyakruta seemantaa prasuyeta kadaachana/ Gruheeta putraa vidhivatsaatam Samskaaramarhati/ Thus Pumsavana can be performed in the ninth month also . Even if Seemanta is not done before the delivery of the child, then too this can be done along with the child’s other ‘Samskaaraas’. The Paksha-Tithi-Vaara-Nakshatras applicable to Pumsavana hold good for the Seemanta ceremony also. Some Grandhas mention that upto the Krishna Paksha Dashami the Ceremony is in order on any day; that Shashti, Ashtami, and Dwadashi are Rikta or ineffective Tithis and Purnima is avoidable. However, as exceptions the following might be considered if need be: Chaturthi, Chaturdashi and Purnima or Shashthi-Ashtami-Dwadashi by discarding eight,four and ten Ghadiyas respectively ; and Revati, Rohini, Uttara, Uttaraabhaadra, Uttaraashaadha by discarding the first and the third ‘Paada’or Phase thus during the middle paada. Seemantonnayana needs to be done only once to a woman irrespective of the number of her pregnancies This function has to be executed by the husband himself. If there were any shortcoming in the Garbhaadhaana Ceremony then the Prayaschitta would be to perform Go daana to a Brahmana. The Sankalpa to observe this function is: Mamaasyaam Bharyaamutpasyamaana garbhasya gaarbhika baijika dosha parihaarapumrupataa siddhi jnaanodaya pratirodha parihaara dwaaraa Shri Parameshwara preetyartham pumsavanamana lobhanam mamasyaa bhaaryaayam garbhaabhi vriddhi prati bandhi piscita rudhira Priyaa Lakshmi Bhuta Raakshasi gana doora nirasana kshema sakaa soubhaagyadaana Maha Lakshmi Samaavesana dwaaraa prati garbhasamudbhavaino nibarhana dwaaraacha Shri Parameshwara preetyartham Stree samskaara rupam Seemantonnayanaakhyam karmacha tantrena karishye/ If Pumsavana and Sematha are to be done together, Agi Kaaryas are to be executed. Praayaschitta for not performing any of the Samskaaras is to provide Brahmana Bhojanaas for ten or atleast three .

Garbhini Dharmaas: Garbhini Strees should not mount elephants, horses or carts nor climb mountains, high rise buildings or heights in general. They should not as a principle over exert or tire out, much less run or even walk too briskly. They should avoid unclean objects, places and surroundings nor resort to use kitchen implements of sharpness, heat and weight. They should not enter deep in water- flows for bathing, stand or stay for long in lonely and open places and under trees. The Garbhinis should not eat food on the Sandhya timings nor consume too cold or hot foods or too pungent, sour, stored, unimely, hard and heavy food.They should not mate, resist sleep in the after noon with creative jobs, desist from talking excessively , nor spend lonely times in the evenings and nights, but sleep early in the night.Do not spread out head hair loose, shout and laugh loud, maintain physical cleanliness and keep fresh with fragrances and flowers. Regular worship, performance of Daanaas and peaceful activities and enjoying good company with friends, and relatives are a part of the psychological tone-up. Travel in the fourth, sixth and eighth months of pregnancy must be forbidden and certainly not in the sixth month. Garbhini Pati Dharmas: During the period of pregnancy, the husband of the Garbhini too has certain duties. His major responsibility of course to to please her by fulfilling her small and big desires tat that would indeed

result in the birth of a healthy boy with long and happy life. Besides he has to observe a few but significant tasks: he should not have Samudra Snaana, not resort to cut trees, to shave his head or face, not to travel by Seas or other wise, not even undertake Tirtha Yatras, not to carry dead bodies , not to take up new activities of house construction, not to cut nails; not to take up weddings, Upanayanas and such other Karyas, and not to offer Pinda Daanaas, attend Preta Karmas and so on if possible.However, some opine that performing the Pratyabdika Ceremonies of one’s own parents need not be disturbed although Dasrsha-Mahalaya Karmas may not be performed. Garbha Sraava prayaschitta: In the unfortunate event of Garbha Sraava, the woman concerned has to perform on a Shubha Dina a Kanchana Yagnopaveeta daana to a Brahmana with the Sankalpa: Mama garbha sraava nidaana sakala dosha parihaara dwaaraa Shri Parameshwara preetyartham Vaayu Puraanoktam Suvarna Yagnopaveeta daana vidhim karishye! This daana is to be done by the Garbhini herself in lieu of Bala Hatya Prayaschitta. Sukha Prasavopaaya: The relevant procedure for quick and safe delivery of a child is to remove any obstacles by reciting the Ruks in Rukvidhaana viz. Pramandiney and also the Sukta named Viji hyeeshye and give the Mantra Jala to the Garbhini to drink along with the Mantra: Himavatyuttare paarsvey Suradhaamaana Yakshini, Tasmaat smarana maatrena vishalyaa garbhini bhaveyt/ Om Ksheem Om Swaahaa/ Along with this Mantra the Garbhini is to be administered Tila Thaila or the oil of Sesame seeds added by Durvaankura grass by hundred or possibly thousand sips as also smear the oil on her Garbha. Also: Vamshanimbayostwak Tulasi mulam kapittha patram karaveera beejam cha sama bhaagam Mahishi dugdhena peshayitwaa tena satailena yoni lepey sadyah prasavah/ ( A mix of buffalo milk with lemon skin , Tulasi leaf root, Neem-Kapitha-Karaveera seed-all in equal proportion be administered to the Garbhini for fast and secure delivery).

Jaata karma: The father of the newly arrived Putra / Putri may sight the face by avoiding Moola, Jyeshta and such othe Vyatipaataas and greet the Elders of the family and take an auspicious bath in normal water of room temperature wearing Suvarna preferably in the early night. If the Dushta Nakshatraas like Moola , Jyeshtha etc. occur at that time, then the Snaana be performed without sighting the face of the child. In case the husband is away then the first information of the delivery should be followed by the Snaana for Shuddhi without touching the objects in the surroundings. As the Snaana is over and by that time the Naabhi Sutra is cut, the mother is about to breast-feed the new born being seated on her thigh, then the father would make the Sankalpa: Asya Kumaarasya garbhaamu paana janitha dosha nibharhanaayur medhaa vridhi beeja garbha samudbhavaino nibarhana dwaaraa Shri Parameshwara preetyartham Jaata karma karishye tadaadoucha Swasti Punyaah vaachanam Maatrukaa pujanamcha karishye/ Hiranyena Putra janma nimitthakam Jaata karmaagancha Naandhi Shraadham tantrena karishye/ After this Sankalpa, the proceedings of the Jata Karma would be as per their own Kulaachaara, daanas be tendered to Brahmanas and puja be preformed to the Kula Jyotisha to ascertain the Janma Lagna,Shubhaashubha Graha Nirnaya and the procedure of Dhushta Graha Shaanti Vivarana and Nivaarana. The necessary arrangements for Graha Shaanti be decided by way of Graha- Mantra-Japahoma daanaas. Then the Naabhi is cut, dripped in water with gold and let the mother continue the breast feed of the ‘Putra’; incidentally the word Putra includes Putri also as clarified in relevant Mantra. Subsequently the Karta would make the Sankalpa: Jaata karmaanga homam karishye! Then Loukikaagni is installed and homaas are offered in ghee addressing Agni, Indra, Prajapati, Vishwa Devataas and Brahma. The rest of the Karya krama is performed as per one’s own house hold traditions. Atra sarvatra jaata karmar naamakarmaadou mukhya kaalaatikramey Gurvadyasta rahitey Shubha Nakshatraadou Jaatakramaadikam kaaryam/ (In the event of not being able to perform at the correct timing as described above, then Jaata Karmaa and other Namakaranaadi Karyaas be done when Guru and other Shubha Grahas are predominant). The Jata Karma Nakshatraas are: Rohini, Uttara, Uttaraashaadha, Uttaraabhadra, Ashwini, Hasta, Pushya, Anuraadha, Revati, Mriashira, Chitta, Shravana, Dhanisdhtha, Shatabhishak, Swaati and Punarvasu; these Nakshatraas are Rikta Tithis. Excepting Pravatithis the other

Tithis. Excepting Tuesday and Saturdays all other days are without bhatdraa- vaidhrutyaadis and of Sukendra Lagnaas and hence are propitious.

Shashthi Devataa Puja: Janma Devata Puja is to be performed on the fifth or the sixth day’s night in the first Prahara when the father and mother of the new born are bathed and seated to make a Sankalpa to this effect: ‘ With a view to ensure and enhance the health and longevity of the child, as also demolish all kinds of Arishtas against him/her, I invoke Ganesha Deva first and having pleased him with my puja then approach Bhagavati Shashthi Devi whose other names are Jeevanti and Shastra Garbha Bhagavati’. Thus Ganesha and Janmadaa Devi Pratimaas be installed on a Raashi of Rice and worshipped with Shodashopachaaraas reciting Lambodara Mahaa Bhaaga Sarvopadravanaashana, Twadprasadaada Vighnena Chiranjeevatu Baalakah/ Naraayani swarupena Baalam me Raksha Sarvadaa, Preta Bhuta Pishaachaabhyo Daakini Yogineeshucha/ Maateeva Raksha baalam mey swaapadey pannageshucha, Gouri Putro Yadhaa Skandah Shishutvey rakshitah puraa /Tathaa mamaapyam Balasshashtikey rakshyataam mamah/ (Deva Vighnesha, Maha Pujya! You destroy all the obstacles; Kindly bless the child to live for long! Devi Shashthi Devi!Younare the Supreme Mother of the Universe, especially this child who should be secured from Bhuta-Preta- Pisachaasand Vyaghra Sarpaadi cruel and poisonous Beings; do save him as you would do to Kumara Swami himself!) After the Prayers, Brahmana- BhojanaDakshina-Daanaas would follow with Ratri Jaagarana and on the next day with Bali Daana and Anna Daanaas.

Ashoucha Kartavyaas : In respect of ‘Jaataashoucha’ and ‘Mritaashoucha’ one should perform ‘Praanaayaama’ without Mantras. Maarjana Mantras should not be recited but perform Marjana physically and mentally. When Arghya is given to Surya Deva, then Gayatri Mantra may be recited; there need not be the recital of Upasthaana Mantra but Surya Dhyana may be done. There should not be Gayatri Japa. But some opine that the recital might be done mentally. In any case Vaishva Deva, Brahma Yagna and other components of Pancha Maha Yagna should not be performed. Vedadhyayana is prohibited. Aouposana-Homa-Pinda Pitru Yagna be performed by a Brahmana who is other than of the same Gotra. In case ‘Anvaadhana’or placing ‘Aajya’or fuel on the sacred fire has been done and Ashoucha occurs, then one should request a Brahmana to continue ‘Ishti’ and ‘Sthaalipapaaka’ Karmas and after taking Snaana discontinue the rest of the tasks viz. the homas etc. Pratyabdika Shraddha may be postponed to the eleventh day of Shuddhi or on the susequent Darsha / Amavasya or on any Vyatipaataadi ‘Parva dina’. Incidentally, even of one’s wife is during the period of menses, the husband is required to perform Pinda Pitru Yagna or Darsha Shraadda. If the Karta realises that his wife has shown signs of menses after ‘Anvaadhana’then he need not dicsontinue ‘Ishti’ and ‘Sthaalipaaka’as exceptions but ‘Daana-Pratigrahanaas’ and Veda- dhyanas should be avoided. Pinda Pitru Yagna, Sthaalipaaka, Shravana Karmaas should not be proxied to Brahmanas during ‘Jaataashoucha-Mrita Shouchaas’ although those Karyas already initiated and in progress might be entusted to Brahmanaas. Aagrayana should also not be entrusted to Brahmanas during Ashoucha period; nor ‘Agnyaropana’ and ‘Pratyavaropana’. If ‘Grihaagni’ is put off during the Ashoucha, there could be ‘Punarutpatti’ by a Shrotriya. If Ashoucha is conveyed during one’s meal, then the morsel of what is being eaten should be discarded and bathing is performed forthwith. Eating that small amount too would attract the prayaschitta of Upavasa. If the entire meal is consumed then three Upavaasas are warranted! However, if Grahana occurs during the Ashoucha that Ashoucha is not applicable to Grahana kaala in view of the clarification : Sutakey Mritakey chaiva na dosho Rahu Darshaney/ and thus the person concerned should go ahead with Snaana-Shraadha- Daana- Japaas; similarly Sankraanti Snaanaadi Karmas could be performed.

Shutaka Shuddhi: The woman who delivered a child is free from Ashoucha after ten days and would be eligible for Shuddhi and Sparsha besides authorisation for performing Jaata Karma-Naama Karana and such other Shubha Karyaas; she would also be eligile for performing Jateshti, Vivaha, Upanayana and such other Shubha Karyaas after twenty days in the case of delivering a male child and thirty days in respect of a girl child.

Sarva Shanti Prayogaas on Shishu Janma

When there are indications of ‘dushta kaala’ at the birth of a child, various ‘Shaantis’ or propitiations are observed. Janma Nakshatra / Go Prashava Shanti: If there is a prognostication of an ‘Arishta’ for the child as well as parents, then Nakshatra Shanti is required: there is a forecast of risk for the father then Shanti has to be done in respect of births in the Chaturthi Paada or the fourth phase of Moola, Asresha, Jyeshtha, and Magha . Similarly, Shanti is required for Ashvini, Revati, Pushyami and Chitta; in either cases, Go mukha prashava Shanti be observed with the Sankalpa: Asya shirorumuka Dushta kaalotpatti suchitaarishta nivrutyartham Go mukha prasava shantim karishye/ The procedure as stated briefly to perform Ganesha Puja; ‘Putra shiraaghraana’ with the Angaadangaattha Mantra; Punyhvachana; Agni Pratishtha; Nava Graha -Ahvaana Puja; Anvaadhana; Apohishta etc Gayatri’’s Tri-Ruk Pathana and eight ‘aahutis’of the mix of ghee-curd and honey to Nava Grahas; Vishnu-Varuna-Yahshmaha Pratima Puja and Punah Homas as prescribed. Krishna Chaturdashi Janana Shanti: The birth of a child on Krishna Chaturdashi has six kinds of results; if this Nakshatra is to have six parts the first is of propitious nature , the second leads to evil to father, third portion is bad for the mothe, the fourth is unfortunate for the child’s maternal uncle, the fifth is evil for the Vamsha and finally the sixth is destructive for the property and destruction to the Vamsha. Hence, the second-third and sixth parts of the Krishna Chaturthi definitely demands for Go Prashava Shanti as afore stated, and for the rest only Chaturdashi Shanti would suffice; in the latter case, the Sankalpa would be: Asya sishoschaturdashyaa amukaamsha janan suchita sarvaarishta nirasana dwaaraa Shri Paramesh –wara preetyartham/ Then arrange four ‘Kalashaas’ in Agneya, Vayavya, Ishanya and Nirruti directions and instal Rudra Deva in the middle and perform puja as also homaas with ghee, samidhas, tilas, mustard and black gram reciting Trayambikam Yajaamahe Sugandham Pushti vardhanam Urvaarukamiva bandhanaan mrutyor mukshiva maamritaat/ with hundred and eight Ahutis besides to Agni, Vayu, Varuna and Prajapati to as many as possible ‘Aajyaas’ some only with tilaas and others with indiscriminate number and materials as mentioned above. Amavasya janana dosha Shanti: This dosha is due to the dominance of Sinivali, Kuhu and Darsha; one interpretation is that Amavasya’s Prathama Yaama is Sinivaali, Antya and Uparantya praharaas ie the last and the last but one yaamas constitute Kuhu and the five in between yaamaas are of Darsha. Another interpretation is that Chaturdasi extended to Amavasya through day and night is Sinivaali, full Amavasya by day and night extended to Pratipada is Kuhu and Darsha is only in the nights with Dina Kshya. The Sankalpa for the worship of Sivivaali- Kuha and Darsha Devatas would thus be: Sinivaalyaam Prasutasyadyasya Bharyaa Pashustathaa Gajaashwa Maheeshi chaiva Shakrasyaapi shriyam haret/ Go Pakshi Mriga daaseenaam prasuti rapi vitthahtut Kuhu prasutiratyartham Sarva doshakaree Smritaa Asya prasutireteshaam tasyaayurdhana naashanam/ Shaanta bhaaverhati tyaagamaprajaato na Samshayah/ Atyaagey naashayetkinchit savyamvaa naashamaapnuyaat/ (In case there is a birth on the Sini vaali Amavasya to wife, cow, elephant, horse or buffalo then there would be destruction of wealth and property; similar would be in the case of person’s cow, or bird, animal or servant maid. If the birth takes place on a Kuhoo Amavasya the impact would be even worse. If Shanti or appeasement is peformed then the impact would

be negligible; hence this Shanti). The procedure of the Shanti is to arrange Five Kalashaas surrounded by hundred broken pots and in the midst of the five to position Rudra Deva Pratima in the middle and the rest of the Pratimas to represent Indra, Pitru Devatas and two ‘’Parshva’ Devatas. Then homas be performed to the Anvaad hana Devatas and give away to the Ritwiks the daanaas of ‘Go Vastra Swarna Tila Dhanya Guda Lavana Dakshinas’. Darsha Shanti: Athaato Darsha jaataanaam Maataa Pitrordharidrataa, taddosha parihaaraartham Shaantim, vkashyaami tey sadaa/ Asya Darsha janana suchitaarishta niraasaar -tham Shantim Karishye/ (As there would be ‘Arishata’ of poverty to the parents of the child born if the birth occured on the Darsha Amavasya, let this Arishta be fully dissipated by this Shanti!). After this Sankalpa, instal a Kalasha on a Bharda-Peetha to invoke Pitru Devatas amid Pratimas of Brahma and other Mandala Devatas and aside the Peetha install Agni to perform Puja and Ahutis to Somaadi Devatas. Kalashodaka is given to the parents and the child for purification. Nakshatra Shanti: Birth of a Child in the Moola Nakshatra is known for its adverse impact to the welfare of the father. Pitaamriyeta Moolaadyepaadey putrajaniryadi, Dwiteeya Janaini naasho Dhananaashas -truteeyakey, ChaturtheyKula naashotasshaantih karyaaprayatnah Kwachicchatrurtha charanas -shubha yukto Maneeshibhih,Yevamcha duhiturjneyam Moola Jaata phalambudhaih/ ( Birth in the Prathama Paada of Moola Nakshatra is hostile to the father, in the Dwiteeya Paada is aderse to the mother, Dhana Naasha in the third paada and Kula naashana in the fourth phase. Some opine that the Chaturthi Paada may perhaps not be that inaspicious. Now in the case of the birth of a she-child the effect may be as follows: Na kanyaa hanti Moolarkshey pitaram Maataram tathaa, Moolajaa -swashuram hanti swashrumaashryesha jaasutaa/ Jyeshthaa yaantu patijyeshtham Viushaakotthaatu Devaram, Shaantirwaa Pushlalaascyecchyetthirhi dosho na vidyatey/ (Some opine that the birth of a Kanya in the Moola Nakshatra may not be harmful to the parents but would be dangerous to the child’s maternal uncle; Ashresha born Kanyas are perilous to aunt /mother’s sister , birth in Jyeshtha is risky to mother’s brother, Vishakha born are risky to Devara or husband’s brother; however birth in Pushkala may not be harmful). Further, children born in the interrugnum of the end of Jyeshtha by one ghadi or 24 minutes and the beginning of Moola Nakshatra upto two ghadis or 48 minutes called in ‘ Abhukta Moolaas’ and those born in the middle of Jyeshtha and the middle of Moola called ‘Bhukta Moolaas’ are required to be abandoned or atleast should be disowned for eight years!However, notwithstanding the general instruction, one could perform Shanti either on the twelfth day or on a day when Moola Nakshatra repeats again; the Shanti Sankalpa is: Asya Sishoh Moola Prathama charanotpatti suchita dosha niraasaartham Sagraha makha Shaantim karishye/ To perform this Shanti, one should engage eight or four Ritviks, place Kalashas in four directions while installing Rudra Deva Pratima in the central kumbha, perform puja to Rudra besides Varuna Kalasha placed in the North, do Aavaahana to Indra, Nirruti and other Dishaadhipatis, arrange a Padma like twenty four dalaas or leaves to invoke twenty four Nakshatras from Uttaraashadha to Anuradha as also invite Visshwa Devaas and perform puja. Later on perform Agni Sthaapana, Anvaadhaana to Surya and other Grahas and Agni-Ahutis to Vishva Devas, Indra, Raksho Devata viz. Agni, Savita, Durga, Triambaka, Soma, Rudra, Agni, Vayu, Surya, Prajapati etc. Then the father of the child should perfom the Ahutis stating Evatsankhyaahuti paryaaptam samadaajya charu dravyammaathyaadi grahebhyo nanamah/ ---Nirrtutiye namah,---Indraaya namama, --Vishvebhyo Devebhyo namah,--Vishnavey --, Vashubhyo—Varunaaya,--Ajaikapadye--, Ahaye Budhnaaya--, Pushey--, --Ashvibhyaam,-- Yamaaya,--Agnaye,-- Prajaapatay--Somaaya--, --Rudraaya, Adityai-, Brihaspataye, Sarvebhyah,--Pitrebhyo, Bhagaaya, Aaryamney, Savitry, Twashtey, Vaayave,--etc.Moola Nakshatra in the Raashis of Vrishabha, Karkataka, Simha and Kumbha is stated to be of celestial control while the Nakshatra in Mithuna, Tula, Meena and Kanya are have the infuence of Patala Loka. But in the Rashis of Dhanush, Vrischikaand Makara, Moola has little impact. Swaraga-based Rashis in Moola as afore mentioned bestow royalty and fulfillment, and Pataala effect grants prosperity and happiness; but Moola in Martya loka Rashis offer no influence at all. Moola dosha lasts for eight years as stated earlier, Aslesha Dosha lasts for nine months, Jeyeshtha Dosha is for fifteen months. Births in Vyatipaata yoga lead to Anga Vaikalya or defects of physical limbs, in Parigha Yoga, death would be round the corner, in Dhriti Yoga there would be danger of life to the child’s father and inKuhu sangjna there could be blindness in Moola. Thus all these births demand Graha-Nakshatra Shantis.

[Back ground of Nakshatras and Yogas: The genaral nature and characteristics of Nakshatras are classified as follows: Male featured Stars are Ashwini, Punarvasu, Pushyami, Anuraadha, Shravana, Poorvabhadra and Uttaraabhadra; female featured Stars are: Bharani, Krittika, Rohini, Arudra, Aslesha, Makha, Poorva Phalguni, Uttara, Poorvaashaadha, Uttaraashadha, Dhanishta, and Revati. The Nakshatras which are stated to be eunuchs are Mrigashira, Moola and Shatabhisha. Gandhanta Nakshatras are those which commence with a sign of their Prathama Paada or the first phase of the four phases and end with a sign of their last Paada; these are Ashwini, Makha and Moola with the first paada, and Aslesha, Jyeshta and Revati with their fourth paadaas. Srishti, Sthiti and Laya Nakshatras: The Srishti or Creative Stars are in groups of three successive Stars from Ashwini viz. Ashwini -Bharani- Krittika; Rohini-MrisashiraArudra; Punarvasu-Pushyami-Aslesha; Magha- Poorva phalguni-Uttara; Hasta-Chitta-Swaati; VishakhaAnuradha-Jyeshtha; Moola-Purvaashaadha-Uttarashadha; (Abhijit)-Shravana-Shatabhisha; and Poorvaabhadra-Uttarabhada and Revati. Duritaatma Nakshatras: Generally speaking the third and fourth paadaas or phases are stated to of Samhaara / destructive nature. Abhukta Moola Nakshatras are those born on the mid-part of Jyeshtha and the middle part of Moola which as described above are abandonable for life or atleast for eight years; Adhomukha Nakshatras: These are downward visioning ones viz. Bharani, Krittika, Aslesha, Makha, Poorva Phalguni, Vishakha, Moola, Purvaashaadha and Uttaraabhadra. Vainaashaka Nakshatras or destructive stars viz those which are the twenty second from the Janma Nakshatra and need to be avoided in the determination of any Karyaas relevant to that Birth Star. Nakshatra Tatwas: The five Nakshatras from Ashwini are called of Prithivi Tatwa; Six from Ardra are of Jala Tatwa; Six Stars from Uttara are of Tejo Tatwa; Five from Jyeshtha are of Vayu Tatwa and Five from Dhanishtha are of Aakaasha Tatwa. Now the Body parts of a human being ruled by Nakshatras: Kritthika-head; Rohini-Forehead; Mrigashira-eye brows; Punarvasu-nose; Pushami-Face; Aslesha-Ears; Makha-Lips and Chin; Porv Phalguni –Right hand; Uttara-Left handa; Hasta-Hand fingers; Chitra-neck; Swati-Chest; Vishakha- breasts; Anuradha-Stomach; Jyeshtha-right side of body; Moola-back side of body; Uttaraashadha-Waist; Shravana-Sex organs; Dhanistha-Anus; Shatabhisha-Right thigh; Poorva bhadra-Left thigh; Uttaraabhadra-Sheens; Revati-Ankles; Ashvini-Upper foot ; Bharani-Under Foot.

Yogas: Vaidhruti or supportless; Vishkambha or well-sustained; Preeti or desirable; Ayushmaan or of longevity; Soubhaya or proserous; Shobhana or bright; Atiganda or full of hazards ; Sukarma or righteous ; Dhriti or of tolerance; Shula or of negativism; Ganda or proneness to jeopardies; Vriddha or of progression; Dhruva or of steadfastness and diligence; Vyaaghaata or of constant vindictive –ness; harshana or of wittiness and enjoyment ; Vajra or dynamic and mighty; Siddha or of success; Vyatipaata or full of reveses in life; Variyam of easy going and cosiness ; Parigha or full of hurdles and hitches ; Shiva or of propitiousness; Sadhya or of achievement; Shobha or of auspiciousness; Shukla or impulsive and spontaneous; Brahma is intellectual and excellent; and Indra for leadership.]

Ashresha Janana Shanti: The consequence of birth in the Asresha Nakshatra as divided in terms of Ghadiyas is as follows; the results of ten parts viz. the fifth, seventh, second, third, fourth, eighth, eleventh, sixth, ninth and fifth respectively are Rajya, Pitru Marana, Kama bhoga, Pitru bhakti, Bala or strength, Himsakatwa, or violence, tyaga or sacrifice, Bhoga, and dhana. In terms of Paadaas or the segments of four,the prathama paada is of auspiciousness, dwiteeya paada results in Dhana naashana, Triteeya paada concerns mother’s death and the Chaturtha paada lands in the mother’s death. As regards the birth of a kanya born in the last portion of the third segment, the aunt of the child should be wary of death. In sum, the birth of a child in all the four paadaas demands Shanti Karma and this should be

preferably performed on the twelfth day of the birth particularly of a male child; if not on the Janma Nakshtra or any other auspicious day. After performing Gomukha prasava Shanti, make the Sankalpa viz. Asya Sishoraashreshe jananana soochita sarvaarishta parihaara dwaara--/ Then as in the case of Shanti for Moola Nakshatra , install Kalashaas for Rudra and Varuna, Ashre -shaadhipati Sarpaas on twenty four Padma dalaas, the Pushya Deva, Brihaspati, Maghaa Deva Pitrus, Poorva Phalguni to Punarvasu Nakshatra Devataas, Loka paalakas etc. and perform Aajya homaas n the same lines of Moola Santi homaas as mentioned above.

Jyeshtha Janana Shanti: Like in the case of Moola Nakshatra, the Jyeshtha Nakshatra too be divided in ten parts and the results of the birth would affect as follows: first is danger for the child’s mother’s mother; second would affect mother’s father; third for mother’s brother, fourth for the child’smother; fiftth to the child; sixth to one of the members of the Vamsha; the seventh is risk for both maternal or paternal vamsha members; eighth part would involve danger to thre elder brother; the ninth portion of the Star could affect the maternal uncle and the tenth bit might harm any of the relatives. After Goprasava Shanti and Sankalpa, install Shachi Devi sahita Indra mounted on Iravata in the middle of Lokapaakaas offering red clothes and Shodashopachaaraas and invoke Varuna Deva too for puja. This should follow Ajyaahutis one hundred times with Tilas and Indraayendo Marutwata Mantra where after bhojanaadi be served to hundred eighty Brahmanas.

Chitraadi Nakshatra Janana Shanti: Chitraadyerthey Pushyamadhya dwipaadey Poorvaashaa -dhadishnya paadey triteeyaa Jaatah putrashottaraadye viddhattey pitrorbhraatusswassyachaapi pranaasham/ (Born in the first half of Chitra or in the second and third padaas or in the third padaa of Uttaraa Nakshatra or in the third paada of Porvaashaadha or the first paada of Uttara would attract danger for the child, parents and brothers. In fact, the birth in the first half of Chitra requires Go prasava Shanti, puja to Chitra Nakshatra and Mesha /Goat daana. In case of Pushya Godaana, Uttara tila daana for prathama paada janma, and Suvarna daanafor the birth in the third paada of Poorvaa -. Shaadha. In the case of Makha’s first two ghadiyas the birth demands Shanti krama of Go prasava and Graha Makha. Birth in the last two ghadiyas of Revati or Ashwini’s first two ghadiyas then Nakshatra Gandaantha Shanti, Goprasava and Graha Makha are called for. No Shanti is required however for the birth in Revati-Ashwini’s other paadaas and Makha’s second paada. Birth in Vishakha’s fourth paadais harmful toShyalaka or wife’s brother and father’s brother however demands Graha Makha Shanti. Child birth in Vyatipaada or Vaidhruti Yogas and if Surya Sankranti also occurs , then it would result in extreme poverty, Shishu haani, Stree shoka and Sarva naasha and definitely require Gomukha Prasava and Graha Makha Shanti. Kumara janma kaaletu Vyatipaapasya Vaidhruthih, Sankramascha Ravestatra jaato Daaridrya kaarakah/ Ashriyam mrityumaapnoti naatra kaaryaa vichaaranaa, Streenaamcha shokha duhkham cha sarva naasha karo bhavet/ Gomukha prasavam kuryaacchaantim cha sa Nava graham/ In the case of Vaidhruti yoga and Surya Sankranti Surya-Agni and Rudra Devaas are to be worshipped as prescribed. After anvaadhana, Surya homa is to be performed with Utsuryo Brihaspatih Mantra by hundred eight aahutis with ‘Samidhaajya charupadaarthaas’ followed by Agni-Rudra homa with ‘tilaahutis’ of hundred and eight times reciting the Mantra : ‘Agnim dutam and ‘Traimbakam yajaamahey’ Mrityunjam followed by Go VastraSwarnaadi Daanaas and Bhojana to Brahmanas. Eka Nakshatra Janana Shanti: Ekasminneva Nakshatrey bhraatrorvaa Pitra Putrayoh, Prasutischettha yor mrityur –bhavedekasya nischitah/ (In case a boy or a girl is born in the Janma Kakshatra of either father or mother, then a death is certain). In that case Go Prasava Shanti must be done. In a Kalasha clothed in Rakta Vastra, the

concerned Janma Nakshatra Devata be invoked and in the Anvaadhana of the Aahutis numbering hundred eight reciting the Taittireeya Mantra of Agnitnah paatu krittikaa etc/ Grahana Shanti: Grahaney Chandra Suryasya prasutiryadi jaayatey, Ittham samjaayatey yastu tasya mrityurnasamshayah / Vyaadhih peedaa cha daaridryam shokascha kalahotbhavet/ ( In the event of a birth during Solar or Lunar Eclipses, the child is likely to die or suffer extreme diseases or lead to poverty or quarrels). Then Gomukha Prasava Shanti is a must and Graha Makha is optional. In the Sankalpa the Mantra would be Surya/ Chandra grahana kaalika prasuti soochana sarvaarishta parihaara dwaara etc. The Grahana Kaala Nakshatra Devata, Surya /Chandra grahana pratima and Sarpaakaara Rahu pratima be installed and invoked and worshipped ( there is no need for Kalashas) with the relevant Mantras viz. Daa krishnena etc to Surya and Swarbhaano rathah to Rahu. In the case of Chandra Grahana, Chandra is worshipped with Naapyaayasva etc/ Then hundred aajyaas are offered to Surya with Jala vriksh samidhas, ghee, charu and tilaas whileRahi homa with Durva- ghee- charu and tilas to Rahu in the same number. To Chandra the same number of aajyaas with Palassha andother materials as before be offered. Some persons opine Rudraabhisheka might also be performed for total appeasememt. Nakshatra Gandaanta Shanti: Gandaanta Jananana is applicable to the last two ghadiyas of Revati, Asresha and Jyeshtha and the first two of the ghadiyas of Ashvini, Magha and Moola. Also four of the middle ghadiyas of the Nakshatras between two Nakshatras are called gandaantaas. Birth in the poorva bhaaga of Ashvini, Magha and Moola are dangerous to the father and the last part of Revati, Asresha amd Jyeshtha or risky to the mother of the child. These children are worthy of abandonment or alternatively Sampurna Shanti Karya be executed with Soma Mantras. The Sankalpa for the Shanti states: Asya Shishoh Revatyashvani Sandhyaatmaka gandaanta Janan Suchita Sarvaarishta nirasanaartham Nakshatra gandaanta Shantim karishye/ After Gomukhaprasava Shanti, arrange a bronze vessel full of Payasa or milk and a Shankha filled with butter topped with Silver ‘Chandra bimba’ and perform Puja to the latter with Somoha Dhyana and after the dhyana perfotm japa thousand times the Aapyaayasva Mantra followed by Griha Makha Homa as Pradhama Devataa Homa is stated to be redundant. Vaageeshwari Daana: This is to seek Aayurvriddhi by way of Puja to Brihaspati by Brihaspati Mantraas and by placing four Kalashas with Pancha Pallavaas or tender leaves filled with Kumkuma chandana gorochanaas and perfom Varuna puja followed by daana to Acharya of Shankha and Mouktikas or pearls also a Chandra Pratima or elsewhere stated of Varuna Pratima daana in a copper kalasha with the recitation of Sahasraakshena etc Mantra for longevity. Tithi Gandanta and Lagna Gandaanta Shanti: The two ghadiya gap of Panchami-Shashti, DashamiEkaadashi and Purnima-Pratipaada s called Tithigandaanta. The One ghadiya gap of Karkataka-Simha, Vrischika-Dhanush and Meena-Mesha is called Lagna Gandaanta. In the case of Tithi Gandaantha, Snaana and Vriushabha Daana and Sutakanta Shanti are the Parihaaraas or corrective actions in case of Poorvaartha Janma; if it is a birth on theUttaraaartha mere Shanti would suffice. As regards Lagna Gandaanta, Suvarna Daana be performed for Poorvaartha Janma and only Shanti be done for Uttaraartha Janma. In the case of Suvarna Daana, one hundred Agni- Aahutis be done with Samidhas- Ajya- Tila and daanaas of ‘ Yava- Dhanya- Maasha- Tilas. Dina-Kshayaadi Yoga Shanti: Births in Dushta Yogas like Dina Kshaya, Bhadra, Yama Ghanta, Dagdha Yogaas, and Mtityu Yoga in the ‘Nishiddhaamshaas’ on various Tithis require Shanti. The precise timings of such births are three ghadiyas in the case of Vishkambha Vajra yoga, six ghadiyas in reference to Gandaatiganda yoga, half time in respect of Parigha Yoga, five ghadiyas for Shula and nine ghadiyas for yaaghaata yoga. The nishiddha or rejectable timings of birth on Chaturthi, Shashthi, Ashtami, Navami, and Dwadashi are the first eight, nine, fourteen , twenty five and fifteen ghadiyas respeecively. During the timings Dina Kshaya and such other Dosha yogas , Rudraabhishekaas eleven timesand Ashwattha Vriksha Pradashinaas are required to be performed, besides lighting up Deepaas in Shivaalayas in cow ghee and reciting Ganapati Stotra, Purusha Suktam, Soura Stotra, Mritunjaya Stotra, Shanti Paaraaana and Rudra Paaraayana. Varjita Visha Ghatika Shanti: As deailed in Jyotisha Shastra as also on Kausthbha Grandha, some Tithi-Nakshatra Vajra Yogas are unsuitable for the birth of a child like Vyatipaata, Vaidhruti and Kshayaas as they would have adverse impact on the lives of parents, their close relatives or the child concerned. The procedure of Shanti Prayoga is to install four Pratimas of Rudra-Yama-AgniMrityu Devataas and worship them with the Mantras of : Kadrudraaya-Yamaaya Somam-Agnirmurtha-

Param Mrityoh. After anvaadhaana perform homa to the respective Devataas with Samidha-CharuGhrita-Tilaas hundred times in each of the specified Gods.Yamala Janana Shanti: When twins are born, there is a requirement of Shanti to be performed as directed by Rig Veda Brahmana by way of Ishti Yaaga or alternatively by way way of Maaruta Yaaga as given in Ashvalaayana Sutra.In case there is ‘Gruhyagni’or household’s Nityagni, then Maruta Charu be performed or altenatively, this can be done in ‘Loukikagni’ with the sankalpa : Mama Bharyaayaam yamala janana soochita Sarvaarishta parihaara dwaaraa Shri Parameshwara prretyartham Maaruteshtya yakshey/ In case, the Shanti is desired to be done without Agni –whether Grihaagni or Loukikaagni, then the Sankalpa would be : Graha makha yuktaam Kaatyaayanoktaam Shantim karishye/ After SwastiVaachana, Puja is to be performed to Varuna Deva and Abhisheka is done to him with the Aoushadhi-Yukta Jala in kept in eight Kalashas in eight directions followed by sprinkling of the Sanctified Water on the couple too with the Mantras viz. Apohishtha---, Kyaana---, Aanastuta--, Moshu Varuna--, Idamaapa--, Apana etc. The couple would then get into clean white Vastras, install Pratimas of Indra, Varuna, Soma,Marut Devas, Yama and Mrityu Devata and execute Ajyaahutis to each Devata by name. This kind of Shanti is to be adopted in the case of the birth of twins to servant maid, buffalo, cow, horse of the house hold. This procedure is also to be followed in case of an owl, kite, or dove entering the residence of the couple, when bee –hives or snake pits appear there, or when a cot, or bench breaks, or when a lizard falls on the body of the house members or when a umbrella or dhwaja falls suddenly and so on. Prasava Shanti: In the event of a daughter is born after three sons or as on after three daughters, then again there could be ‘Arishta’ or malevolence in the houshold. Then the Shanti Vidhana is to perform Puja to five Kalashas each representing BrahmaVishnu- Maheswara-Indra and Rudra with relevant Mantras viz. Brahma Jnaanam--, Idam Vishnuh--, Traimbakam--, Yata Indra--, and Kadrudraaya--. Following the Puja, there should be Samidha-AajyaCharu –Tila oblations to Agni Deva by minimum hundred and eight times addressed to each Deva specified. Danta Janana Shanti: In case the newly born child obtains teeth in the top row first or born with teeth at birth or gets in the second, third, fourth, fifth, sixth and eighth month then there might be a danger to the child or the parents. Shanti prakarana in this case would be to have the child bathed kept on a ‘peetha’or platform with ‘Aoushadodaka’or herbal water, perform puja to Kalasha Devatas viz. Dhata, Vahni, Soma, Vayu, Parvata and Keshava followed by Aajya-Charu -Aahutis to Pancha Devatas and provide Brahmana Bhojana and Dakshinas. If the dana janana occurs only in the sixth / eighth month then only Brihaspati puja needs to be done besides hundred eight Aahutis to Agni be made with Samidhas dipped in Dadhi-Madhu-Aajya reciting Brihaspati Mantra. Prashava Vyaikruta Shanti: In the event of a birth either of humans or other animals either vertically or cross-wise positions, then there would be Rajopadravas or violent changes of Kingships. If women give birth to kids of other species like cows or elephants or horses or birds and if they are born with moustaches and beards, or with more than one head or headless, or with horns, or with more then two hands and such unseemly limbs, then also Royalties or Kingships are destroyed and there would be natural calamities. Births with heads in plural number calls for Surya Shanti and Surya homa be performed with curd, honey, and ghee poured on Arka Vriksha Samidhas . If deer or serpents or frogs give birth to human like forms then oblations to Agni should be performed in favour of Brihaspati with curd and ghee on Aoudumbara Vriksha Samidhas .If women give birth to twins again and again or with smiling teeth then Budha Deva be worshipped and oblations toAgni be performed in favour of Budha Graha. Thus deformities or Vikrutaas in births and Graha-wise correctives have been described in the Kousthubha and other Grandhas.

Nama Karana, Anna praashana, Chooda Karma and Vidyaarambha

Nama karana: On the eleventh or twelfth day of the child’s birth, Namakarana is required to be performed. Some say that although ‘Ashoucha’ continues upto the tenth day of the birth, Nama Karana might as well be performed on that day itself. To Kshatriyas this function needs to be done on the thirteenth or the sixteenth day; to Vaishyas on the sixteenth or the twentieth day and to Shudras on twenty second or the month-end. However, in the ‘Mukhya Kaala’on the birthday of the child, it is stated that there is no deed for specially ascertaining the Punya Tithi Nakshatraas for the Nama karana if done on the ‘Mukhya Kaala’ or the day of the birth although the Gouna Kala or the time of birth would need be examined from the angle of Yoga since one should avoid the Vaidhruti-Vyateepaata Sankranti Grahanas, Amavasya etc. If not possible to perform the Namakarana in the Mukhya kaala, then the Propitious timings are on Tithis barring Chaturthi, Shashthi, Ashtami, Navami, Dwadashi, Chaturdashi and Purnima; Soma, Bhdha, Guru and Shukra Vaaraas are suitable; Ashwini, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Mrigasirsha, Punarvasu, Pushya, Hasta, Swaati, Anuraadha, Shravana, Dhanishtha, Shatabhisha and Revati are good; Vrishabha, Simha and Vrischika Lagnaas are good. Now there could be four kinds of names that are ascribed to a child: Devataa naamaas are as per Ishta Devas; second alternative is on the basis of Maasaas as illustrated as follows: Chaitraadi maasa naaaani Vaikunthodha Janardanah Upendro Yagna Purusho Vaasudevastathaa Harih Yogishah Pundarikaakshah Krishnonantochyuta stathaa Chakreeti Dwaadashaitaani Naamaani kramaadaahurmaniishinah/ (All these names are on the basis of Chandramaana). The third criterion is as per Nakshatraasas in : Ashvayuk, Aapabharanah, Kartikah, Rouhinah, Margasirshah, Ardrakah, Punarvasu, Tishyah,Aasleshah, Maghah, Purvaaphalgunah, Uttaraaphagunah, Hastah, Chaitrah, Swaatihi,Vashaakhah, Anuraadhah, Jyaishthah, Moolakah, Purvaashaadhah, Uttaraashaadhah, Abhijitah, Shraavanah, Shravishthah, Shata bhishak, Pooravaa –Proushtha paadah, Utaraa proushthakpadah,and Raivatah/ As per Jyotisha Grandhaas the names could be on the lines of ‘chu-che-cho-la Ashwiniproktaa’’ like Chelesha, Cholesha or Lakshmana starting with the name of the Nakshatra.But Shrouta Granhaas are not in agreement to this method. Shaankhaayanaas follow the method of naming the boys on the basis for Nakshatra in another way: like those born in Krittika are named as Agni Sharma. The four method is of Vyaavahaarika use or socialised version. For boys the name might contain ‘Samaakshara’ or of even number like of the second, fourth, six letters and for girls odd-number names. Normally the words like Sharma-Shastri are suffixed to Brahmana boys or Varmas in the case of Kshartiyas , Guptaas in reference toVaishyas and Daasaa for Shudras. Even if the earlier Samskaaraas like Garbhaa dhaana, Pumsavana , Seemanta, Paada Kruccha, Artha Krucchaadi were not performed earlier, the ‘parihaara prayaschitta homas’ and ‘pratyaamnaaya daanaas’ be executed and make the Sankalpa of Namakarana vidhaana: Asya Kumaarasyaayurabhi vriddhi dwaaraa vyavahaara siddhi beeja garbha samudbhavaino nibarhana dwaaraa Shri Parameshwara preetyartham Naama karmka cha tantrena karishye/--Then the Swasti Vaachanaas would be recited: Jaatakarma naama karmanoh Punyaaham bhavanto bruvantu/--Asya Kumarasya Jaata karmaney yetannaamney cha Swasti bhavanto bruvantu/ Then Brahmanas would write down on rice grains in a silver plate the Vyavaharika Naama of the son which the father would announce to the invitees audibly and clearly followed by other formalities including Mangala Geetas, Brahmana Dakshinas and Bhojanaas. In respect of Putrika Naama Karma, the Procedure would be the same except the Sankalpa which states Asyaah Kumaryaa—then in the Swasti Vaachana the word replacement isTannaamnyai/ In the name being given, the Devataanaama like Bhaktaa, then Maasa naama, Nakshatra naama and the main name presuming feminity or of Stree Linga vaachaka, as approved by the mother. The Ashwalaayanaas how-ever opine that the Nakshatra naama is optional only. In the absence of the father for any reason, the Nama karma could be performed by grand father.

Dolaarohana or Aandolaa Shayana: Keeping the newly born in a Swing is prescribed for the the twelfth day for a boy and thirteenth day for a girl child, irrespective of Tithi-Vaara- Nakshatraas. If that specific day is missed, then the suitable Nakshatraas are Uttara, Uttaraashaadha, Uttaraabhadra, Rohini,

Hasta, Ashvini, Pushyami, Revati, Anuraada, Mriga sirsha, Chitra,Punarvasu, Shravana and Swati, provided the Tithi Vaara Taaraabala considerations are cleared.

Dugdha Paana: After worshipping Kula Devata and a Brahmana, cow milk be administered to the child through a Shankha or Conch Shell and this may be done on the thirty first day of the birth of the child or on the Janma Nakshatra in the morning or mid-day. Jala Puja: The Prasava Stree should perform Jala Puja at a water body after a month of the birth on a Budha or Soma or Guru Vaara at the coincidence of Shranana, Pushya, Punarvasu, Mriga seersha,Hasta, Moola, and Anuradha Nakshatras. The GuruShukraastamas, Chitra Pouysha Months and Adhika Maasaas are however avoidable.

Suryaavalokana and Nishkramana: The prescribed time for the vision of Surya by the child is in the third month of the birth while Nishkramana should be in the fourth month or after the Anna-Praashana function. Shukla Paksha is suitable for these tasks; excepting the three days from Trayodashi the Krishna Paksha is not suitable. Shashthi, Ashtami, Amavasya and Dwadashi are avoidabe. Guru-Budha-Shukra Vaaraas and Ashwini, Rohini, Mrigashira, Pushya, the three Uttaras, Hasta, Dhanishta, Shravana, Revati, Punarvasu, Anuraadha are excellent.

Anna Praashana: Anna Praashana to boys be performed in the sixth, eighth, tenth or twelfth month after birth. To a girl-child the prescribed months are the fifth, seventh, or the ninth. The most suitable Tihis for this function are Dwiteeya, Triteeya, Panchami, Saptami, Trayodashi, and Dashami. Some opine that Sunday and Mondays are godd too. The Shubha Nakshatras are Ashvini,Rohini, Mrigaseersha, Punarvasu, Pushya, Uttara Tithis, Hasta, Chitra, Swaati, Anuradha, Shravana , Dhanishtha, Shatabhisha, and Revati. Janma Nakshatra is also stated to be good. Understandably, Bhadra-Vaidhruti, Vyateepata, Gandaati ganda Vajra Shula, Parigha Yogaas are unsuitable. This procedure of the function comprises of Puja to Shiva-Vishnu-Chandra-Arka- Dikpaalaka-Bhu Brahmanaas; seating the child on the mother’s lap and slowly administering the ‘Paayasa’ made of ghee, honey , milk and curd mix (without jaggery) from a gold or bronze vessel by hand with a gold ornament like a ring along with appropriate Mantras.After the Anna Prashana the child is left free to crawl towards a nearby destination where attractive and courful Vastras, ornaments, books, knife , pen and so on so that the first thing that he or she would get attracted to and touch or grab would decide as to what would be in his or her life ahead; Agratodha parinyasya Shilpa Vastuuni Sarvashah Shastraani chaiva Vastraani tatah pashyettu Lakshanam/Prathamam yatsrusheyd baalah Pustakaadi Swayam tadaa , Jeevikaatasya Baalasya tey naiva tu bhavishyati/ This function need not be avoided in Mala Maasa, in case so required.

Karna Vedha : Piercing through the ear-lobes of a child-normally a girl child- called Karna Vedhana can be preformed on the tenth, or twelfth or sixteenth day of the birth or in the sixth or seven or eighth or twelfth month or even in the first or third year. But later on any even year is to be avoided. Excepting the month of birth in the base years later on, the suitable months are Kartika- Maagha-Chaitra and Phalguna. As regards Tithis, Diteeya, Dashami, Shashthi, Sdaptami, Trayodashi, Dwaadashi, Panchami, Triteeya are good. Soma, Budha , Guru and Shukra vaaraas are auspicious. Pushya, Punarvasu, Mriga sirsha, Uttara Traya, Hasta, Chitra, Ashvini, Shravana, Revati and Dhanishtha Nakshatras are auspicious too. After performing Puja to Vishnu, Rudra, Brahma, Surya, Chandra, Dikpaalakaas, Ashvini Devataas, Saraswati,

and Go-Brahmana-Gurus. Then after applying ‘Lattika Rasa’, the boy’s right ear first and left later-for girls the other way round- be pierced with a thin wire like silver needle of eight inches to Brahmanas , a golden needle of same size to Kshatriyas and an iron needle to Shudras. The ‘Karna Randhraas’ or the pierced holes of the ear lobes should enable Surya Kanti to go through so that the ‘Poorva Punya’ is stated to be intact!

Drishti Dosha Nivaaraka Rakshaavidhi: To overcome the problem of ‘Drishti’ or Evil Looks , the procedure is apply Bhasma on the head, forehead and body parts of the child and recite the following Mantra: Vaasudevo Jagannadhah Putanaa tarjano Harih, Rakshatu twarito Baalam muncha muncha Kumaarakam, Krishna Raksha Shishum Shankha Madhu Kaitabha Mardana/ Praatassangava Madhyaahna Saayaahneshu cha Sandhyayoh, Mahaa nishi Sadaa raksha Kamsaarishtha nishudana/ Yadgorajah Pishaachaamcha Grahaan Maatru grahaanapi, Bala grahaanvisheshena chindhi chindhi Mahaa bhayaan/ Traahi traahi Harey nityam twadrakshaa bhushitam Shubham/ ( Vaasudeva! Jagannaadha! Hari! You are the destroyer of Putana; do save my child at once; Bhagavan Krishna! The demolisher of Shankhaasura and Madhu Kaitabha Rakshasaas; Do protect my child from evil looks; The slayer of Kamsha and Arishtaasura ! Do provide shield to my child in the mornings, afternoons, evenings and nights; do safeguard my child from cruel animals, serpents, pishachaas, Grahas, Matru Grahas, Maha Bhayanaka Bal Grahas, and demolish all such Evil Spirits and Forces; do also those provide Raksha to all who provide guard to my the defenders of my child! ) Also, the following Mantra be written on a ‘Taala Patra’and tie it on the shoulders of the child : Raksha Raksha Maha Deva, Nila griva Jataadhara, Grahaistu Sahito Raksha muncha muncha Kumaarakam/ These actions should secure immediate relief to the crying child. Additionally, prepare a Circle of sixinches with the word HREEM in the center prepared and within the circle get made an inscription with the name of the child and on the six angles of the circle the Mantra viz. Om luluvatu Swaahaa and tie it up on the child’s hand, besides perform Bala Graha Shanti and Kamalaakara Shanti.

Vardhaapana Vidhi: This is an year long duty of the parents to observe in the monthly celebration of the child on the return of the Tithi of the birth. In fact, the celebration should be an annual affair subsequenly.The Janma Dinotsava should not be observed in the Adhika Maasaas but only in the Shudda Maasa. If there is a Khanda Tithi then the tally should be done with the Janma Nakshatra also and there is no Janma Tithi Nakshatra Yoga, then the determinant is the length of the yoga at the beginning of the day’s Sun rise by two muhurtaas earlier of later; if the Sun rise is far later the the Janma Dina is on that day or otherwise on the previous day.On the Janma Tithi thus decided, there should be an early morning Sankalpa by the parents with: Ayurabhivriddhyardham Varsha Vrpddhi karma karishey/; after giving bath to the child with the water mixed with ‘tila’ powder and fresh up with new clothing, Tilakaadi alankaaraas and perform puja to Guru, Parents, Kula Devata, Ganesha, Markandeya, Veda Vyaasa, Parashurama, Ashvatthaama, Kripaacharya, Bali Chakravarti, Prahlada, Hanuman, Vibhisana, and Shashti Deva. To Shashthi Devi, there should be offering of ‘Daddhyanna’ or curd rice and disrtibute the ‘Prasaada’ to relatives and invitees and make the following Prayer: Chiranjeevi Yathaa twambho bhavishyaami Mahaa Muney,Rupavaan Vittawaan schaiva Shriyaa yuktascha Sarvadaa/ Markandeya namastestu Sapta Kalpaanta Jeevana , Aayuraarogya siddhyartham praseeda Bhagavan Muney/ Chiranjeevi yathvaatum Muneenaam Pravaro Dwija, Kurushwa Muni shaardula tathaamaam Chiranjeevinam/ Markandeya Mahaa bhaaga Sapta kalpaanta Jeevana, Aayuraarogya siddhyarthamasmaakam varadobhava/ ( Markandeya! You have the unique distinction of longevity of

Sapta Kalpaas and shine as the role model of Maharshis; kindly bestow the boon of Long Life- Healthand Prosperity for long long time).

Shashthi Devi Prarthana: Jaya Devi Jaganmaatarjagdaa –nandakaarini, Praseeda mama Kalyaani Namastey Shashtha Devatey, Trailokyeyaani Bhutaani Sthaavaraani cha Raani cha/Brahma Vishnu Shivai ssaartham Rakshaam kurvantu taanimey/ (Jagajaanani Shashti Devi Maataa! You are the Unique Spring of Happiness to the Universe; thanks to you the Sthaavara Jangamaas ot the Moving and Immobile Beings of the entire Creation are at peace in the worlds; may you along with Brahma-Vishnu –Rudra protect the child and grant longevity and fulfillment in life.) Having prayed to the Devi thus, the mother should administer milk mixed with jaggery and Tilas while the husband performs twenty eight Ahutis in the Grihaagni reciting the names of Shashti Devi and follwed by Brahmana Bhojana. That particular day, shaving, travel , meat eating, quarrels, hot water bathing should be avoided and celibacy observed.

Choodaa karana: This action could be accomplished either from the first to five years after the birth of the child say at the Prathama Kesha Khandana on completion the first year upto the Samskaaraas of Upanayana depending on the family traditions and one’s own convenience. Maagha-Phalguna-VaishakhaJyeshtha Months are considered suitable for the function excepting however in Jyeshtha Month, this is not acceptable if the child is the elder one. The entire Shukla Paksha is suitable in the relevant months, and so is Krishna Paksha excepting the last three Tithis from Trayodashi. Dwiteeya, Triteeya, Panchami,Saptami, Dasham and Ekadashi are specially good and so are Thursday, Friday and Wednesday in Shukla Paksha besides Monday in both the Pakshas. The auspicious Nakshatras are Ashwini, Mrigaseersha, Punarvasu, Pushya, Hasta, Chitra, Swaati, Jyeshtha, Shravana, Dhanishtha, Shatabhisha, and Revati. It is stated that Janma Nakshatra is unsuitable for hair cuts, travels and commencement of medicines; that Anuradha, Krittika, Uttara, Uttaraashadha, Uttaraabhadra, Rohini, and Magha are not appropriate for hair cuts as they affect longevity ; and that when Brihaspati is in Simha Raashi Chooda Karma is improper. This function is not to be done within five years if the mother is in pregnancy beyond five months at that time. However in Chooda Karma along with Upanayana, this condition is not applicable. Also Manu Vachana states: Vivaha Vrata Choodaasu Maataa yadi rasaswalaa, Tasyaa Shuddhehi param kaaryam Mangalam manurabraveet/ (Vivaha-Upanayana- Choodaakarmaas are forbidden when the mother is in menses.). Another restraint to perform Chooda Karma is that this Karma involving ‘mundana’or complete hair- cut is not acceptable if any Upanayana or Vivaha or any other Shubha Karyaas are contemplated within six months of close relatives in the same Vamsha.

Kushmaanda Homa: The basic regulation is that two sons of the same mother should not obtain similar Samskaaraas like Coula or Upanayana or Vivaha in the same year, let alone simultaneously. However, if the mothers are different to the same father, then Kushmanda Homa may be performed by performing ‘Kushmanda Ajya-Homa’ by reciting Kushmandi Ruks followed by Godaana; for instance, for Upanayana the two Vatus should have the main Shikha but Parshva Shikhas be kept in differenr positions on the heads . In respect of girl children from two mothers, choula- Nama Karmas may be done without Mantras, excepting the Homaas; in fact one view is that homas might also be discarded in such cases. In any case there is no custom in Sishta Vamshaas to perform choula karma to girls in a formal way in Mantra Vidhi. As regards Vivaha, Chuda Karma lopa prayaschitta is observed by Kushmanda Homa.

Vidyaarambha: Initiation of Aksharaabhyasa is best performed in the ‘Uttaraayana’ of the fifth year of the child when Surya is not in Kumbha Raashi. Shukla Paksha is suitable; even Krishna Paksha is agreeable barring the last three Tithis. Dwiteeya, Triteeya, Panchami, Dashami , Ekadashi and Trayodashi are auspicious. Ashwini, Mrigaseesha, Ardra, Punarvasu, Pushya, Hasta, Chitra, Swaati, Anuradha, Shravana, Dhanishtha, Shatabhishak, and Revati are appropriate. All the days eexceping Tuesdays and Saturdays are good. At the outset, there would be the Sankalpa by the Karta : Mama Putrasya Sakala Vidyaa vishaaradatwa siddhi dwaaraa Shri Parameshwaa preetyartham Aksharaarambha Vidyaarambham cha karishye/ There after, the parents and the child should perform three ‘Pradakshinaas’ to Vighnesha, Lakshmi Narayana, Sarasvati, Guru, Brahnanas and Dhaatri before the start of the Puja and there after script on rice grains mixed with turmeric powder indicative of auspiciousness the Pranava Mantra- Om kaara followed by Namasshivaaya or Namo Narayanaaya as per the family tradition; followed further by the alphabets.; Om Namah Siddhamiti Akaaraadikshakaaraantaan varnaascha vilikhya sampujya praangmukham krutwaa Aksharaani trivaaram vaachayitwaa Vidyaarambham kaarayet/ Later on the couple and the child should perform Deva Namaskaara and specially invoke Devi Saraswati with the Mantra : Atra bhuvana Maatassarva vaangmaya Swarupenaagaccha Aagaccha Om/ This Aavahana to Vagdevi would be followed by ‘Shodashopachaara Puja’.

U P A N A YA N A

Anupaneeta Dharmaas: Upanayana is clear watershed in the life of a Brahmana. PraagupanayataKaamaachara Kaama Vaada Kaama bhakshaa, Tena mutrapureeshotsargaadaavaachamanaadyaa – chaaro naasti/ Laghupaataka hetulashunaparyushitocchishthaadi bhakshaney doshaabhaavah/ (Before the Upanayana Samskaara, a person was in the practice of unbridled behaviour of speech, action, eating habits, following the required discipline in cleaning body parts and of purification, let alone ignoring minor blemishes of eating and drinking forbidden food like garlic-mixed, left over and polluted varieties; resorting to casual lies and carrying tales etc. Even meat-eating, contacting women in menses, and keeping company to chandalas. Indeed there are atonements possible like Snaana , Aachamana or sipping water thrice and oshtha marjana shuddhi for sins like for touching and contacting Rajaswalaas and Chandalaas etc. But after Upanayana, wanton misdeeds demand far srtingent Prayaschitthas and that is how a Brahman by birth would become a ‘Dwija’ or twice born after the Upanayana Samskaara. Definition of Upanayana: Guhyotta karmanaa yena sameepam neeyatey Guroh, Baalo Vedaaya tadyogaad Baalasyopanayam Viduh/ ( Upanayana literally means that a Guru sits in the physical and visual presence of a boy and teaches Vedas and such Yogaas in the form of Gayatri Mantra). Those Gurus who perform Upanayana are defined as: Pitaivopanayet Putram tadabhaavey PithuPitaa, Tadabhave Pitrur bhraataa tadabhave tu Sodarah/ Tadabhavey Sagotra sapindaah tadabhavey Maatulaadayo Sagotra Sapindaah, Tadabhavey Asapindasagotrajaah/ Sarvaabhaavey Shrotriyah/ (Father, Paternal Grand Father, Father’s brother, elder brother, or Sagotra-Sapindaka or close paternal relatives, Maternal Uncle or an Agotra Sapinda or Sagotra Asapinda; but in any case, he should be younger to the ‘Vatu’ or the boy to whom Upanayana is scheduled. As a last resort, any ‘Shrotriya’/ Purohita might assume the duty. Shrotriya is defined as follows: Janmanaa Brahmano jneyat Samskaarai Dwija ucchatey, Vidvatwaachaapi Vipratwam Tribhissrotria Uchatey/ (A Brahmana by birth becomes ‘ a Dwija’ after the Samskaaraas like Upanayana are applied to him; he becomes a ‘Vipra’ once he is a learned person; only then a Brahmana becomes a ‘Shrotriya’. He who is eligible to perform Upanayana should have recited Gayatri Mantra twelve times of thousands each; some persons are stated to perform the Japa twelve lakh times! Upanayana Kaala: Either at the time of ‘Garbhaarambha’ or birth, the boy whose Upanayana is contemplated should have five years or eight

years.GarbhatoJanmatovaa Panchameshtamey vaa Varsha Brahmanasyopanayanam/ The annotation of Ashvalaayana states: Garbhaashtameshthamey baandey panchamey Saptame shtivaa, Dwijatwam Praapnuyaad Vipro Varshemtwekaadasho Nrupah/ ( From the time that Garbha took place, the appropriate time for a Upanayana is fifth or seventh, failing which the eleventh year). The suitable time for this Samskaara is eleventh or twelfth year fot Kshatriyas and for Vaishyaas the time would be during the twelfth or the sixteenth year. It is futrther stated : Shashtheshu Dhana Kaamasya Vidyaa Kaameshu Saptamey, Ashtamey Sarva Kaamasya Navamey kaanti micchitah/ (Persons fond of money in sixth year, those desirous of Vidya or knowledge in the seventh year, those aiming at Sarva Sukha or all round happiness in the eighth year and those who want Shanti or Peacefulness perform Upanayana in the ninth year). Some Brahmanaas believe that th sixth year is inappropriate. The outer age limits are sixteen years for Brahmaaas, twenty two years for Kshatriyas, twenty four years for Vaishyaas; these years are counted from the time of Garbhodaya. Hence, there is no special prayaschittha in the case of Brahmanas. Thereafter, he has to keep Shikha after ‘mundana’, eat bhojana of cooked Yaava paste for twenty one nights and at the end provide bhojana to seven Brahmanas. The Prayaschittha beyond that time would be the observance of ‘Krucchaatraya’. To Brahmanas and Kshatriyas mounji bandha or Upanayana is to be performed on Uttaraayana Kaala only. To Vaishyas this might be done in Dakshinaayana too. VasanteyBrahmanamupanayeeta Greeshmey Raajanyam Sharadi Vaishyam, Maghaadi Shukraantaka Panchamaasaah saadhaara -naavaa sakala Dwijaanaam/ ( Upanayana is to be done in Vasanta Ritu to Brahmanas in Greeshma and to Vaishyas in Sharad Ritu) But, as Garga stated : In case Vasanta Ritu is not possible, Greeshma- Shishiraas are also in order as the five months from Maagha to Jyeshtha are normal to Brahmanas. However, keeping in view this previously stated exception, Pousha and Ashaadha even in Uttaraayana are unsuitable. From the time when Surya enters Meena Rashi to his entry into Mithuna Raashi is thus the most suitable time for Upanayana; this is in view of the Stanza: Makara Kumbhas -eyrkye Madhyamam, Meena Meshasthe Uttamam Vrishabha Meenastyedhamam/ (Makara and Kumbha with Surya is medium, Meena- Meshaas in Surya is the best and Vrishabha and Mithuna is the worst of the combinationsfor performing Upanayana. Coming to Tithis, Dwiteeya, Triteeya, Panchami, Shashthi, Dashami, Ekaadashi, Dwaadashi are the best ones. It is also mentioned elsewhere about Saptami, Trayodashi and Krishna Pratipada but those require ‘Punarupanayana Vidhi’. Somapada Naama Tithis tending to intense Brahmacharya in life, Anadhyaya, Gala graha, and Aparaahna Upanayana demand Punar –upanayana. Somapada Tithis are Jyeshtha Shukla Dwiteeya, Ashviyuja Shukla Dashami and Maagha Shukla Chaturthi and Dwadashi are called Somapada Tithis or those which influence sudued souls taking to Brahmacharya mode. Anadhyaayana Tithis or those during which no new Vedas or Scriptures are learnt viz, are Purnima, Chaturdashi, Ashtami, Amavasya, Pratipada, Surya Sankranti, Manvaadis, Yugaadis, Kartikaashaadha Phalguna Krishna Dwiteeyas and Ayana Sankraanti or TulaMakara-Karkataka Pravesha Pakshinis are Anadhyaas. Two days afte Sunrise and three Muhurtas before Sunset, the Somapada and Anaadhyaaya Tithis are Anadhyaayaas only. Panditas feel that even one ghati before Pratipada is not suitable for Upanayana as that would be Anaadhyaya. Some persons do not perform Upanayana on Chaturthi Sesha Yukta Panchami. Navami Sesha Yukta Dashami also is unsuitable for Upanayana. If a day time is divided into three parts, the triteeya bhagaa’s Aparahna is forbidden for Upanayana. Prathama Baaga is the best and Madhya Bhaaga is of medium value. Naimittikaanadhyaaya: In respect of Vivahaas, Mandapa Pratishtha and such other auspicious celebrations done by Sagotraas, Upanayana is not to take place in that period, since Brahma Yagnaas also are forbidden in that period. In case natural disasters take place like Bhu-Kampa / Earth Tremor, Shooting Star attacks, hail storms, thunder storms, cloud bursts , blood rai, then too Upanayanas are not to be performed for ten days ot atleast a week hence.During untimely rains during Pousha to Chaitra the days are of Anadhyayana and hence forbidden for Upanayana. Deaths of Guru or his disciples or Ritviks are also unsuitable for Upanayana for three days as they too are the days of Anaadhyayana. Shubha Vaara Nirnaya: In terms of days, Thursday, Friday and Wednesdays are the best for Upanayana. Sunday Muhurtas are stated to be of medium value; Tuesdays and Saturdays are unsuitable although Sama Vedis and Kshatriyas consider Tuesdays are the most suitable. Muhurtha Nirnayas for Upanayanas are difficult to decide as Vaara-Bala-Lagnas are dependent on Veda Shakhaas. Also Varnaadhipatis are Shukra-

Brihaspatis to Brahmanas, Surya Angarakas for Kshatriyas and Chandra-Budhas for Vaishyas. Again Vatu’s father , Vatu and mother require Guru Chandra Bala or power if not at least Vatu requires the said Bala.If the Upanayana is to be decided for the eighth year or beyond, then Guru Bala is not essential. In the event of Garbhadaana to be performed in the family as the Upanayana is also contemplated, then Guru Bala is available if his position is in the second, fifth, seventh, ninth, eleventh position in the ‘ janma lagna’ ; in the Janma Triteeya, Shashta, Dashami Sthaana then Puja Homa Shanti would qualify the Upanayana; but Guru in Fourth, Eighth and the Twelfth positions, then Upanayana would not be commended. Shubha Nakshatra Nirnaya: Purvaphalguni, Poorvaashaadha, Poorvaabhadra, Hasta, Chitra, Swati, Moola, Asresha, Ardra, Shravana, are good for Rigvedis. Rohini, Mrigasirsha, Pushya, Punarvasu, Uttata, Uttaraabhadra, Uttaraashaadha, Hasta, Anuradha, Chitra and Revati are very good for Yajurvedis; Ashwini, Mrigaseersha, the three Uttata Nakshatras, Ardra, Hasta, Dhanishtha, and Shravana are acceptable to Saama Vedis. If these are unavailable, barring Bharani, Krittika, Makha, Vishakha and Jyeshtha, any other Nakshtra would be agreeable.Upanayana Lagna Graha Phalaas: There should be Shubha Grahas in any ‘Sthaana’ excepting the twelfth, eighth and sixth; in case there are Papa Grahas in the third and eleventh positions and in Shukla Paksha Chandra is in Karka Raashi or Lagna then the Upanayana Nirnaya would be good enough. Some Grandhas mention that Surya in Lagna too would be good. In the Ashtama Sthaana there should not be any Graha. Lagnaadhipati Shukra Chandra should not be in the Sixth Sthaana.Shukra should not be in Dwadhasha Sthana. Chandra and Dushta Grahas should not be in the Lagna. Chandra should not be in Dwadasha and Ashtami.If five Ishta / desirable Grahas are there together, that Lagna should not be selected. Tula, Mithuna, Kanya, Dhanu, Vrishabha , Meena are good in Navaamsha. Karkataka in the Navaamsha is rejected. Again, in the event of the mother being in menses period, father is unavailable for whatever reason and either maternal uncle or elder brother of the boy is to take up the responsibility, then their wives should not be in the menses period too then neither Upanayana nor wedding should be performed. In Upanayana or Vivaha, if the mother of the boy enters the period or is unable to perform the duty for any reason, before the Naandi Shraaddha Udvaasana or termination of the ‘ Mandapa’ / ‘Vedika’, then Shanti has to be necessarily performed. Padaartha Sankalana: Koupeenam Praavaaram cha kaarpaasajamahatam sampaadya Ishadhoutam navam shwatam sadasham vastramahatam samjnam praavaaraartha majinam vaa/ (Koupeenam and Upaveeta made of new white kapaas or course cotton cloth which is ‘Ahata’ or duly washed and dried be procured; the Upaveeta could be of ‘Krishnaajinam’ or the outer Skin of a Deer of the dimension of four inches width and fortyeight inches length in ‘valayaakaara’ shape. In case of three Khandaas, then three pieces must be of twenty four inches, eight inches, and sixteen inches. As regards Yagno- paveeta, it has to be of ‘kapaas’ thread woven either by Brahmanas or Brahmnis or Brahmana widows; the measurement of nine of three groups of three-threaded Upaveeta should be of ninety six of ‘Samhata chaturanga -moolas’or each thread of four finger folds tied up in clusters of three each, thus totalling 3+3+3 ie 27 threads in each. Yagnopaveeta should never be short as above the chest or as long as below the navel. If there is cut of a thread or hangs down the navel, then that should be discarded . Yagnopaveeta should not be worn after eats/ bhojana. Yagnopaveeta dharanaa Vidhi: After Ganesha Prathana of Suklaambaradharam Vishnum Shashi Varnam Chaturbhujam prasanna vadanam dhyaayet sarva Vighnopashaantaye/ there should be Sankalpa: Mamopaathaa Samasta duritaksaya dwaaraa Shri Paraneshwara Preetyartham Shrouta Smaarta vihita sadaachaara nityakarmaanushthaana yogyataa siddhyartham Brahma tejobhi vriddhartham yagnopa dhaaranam karishye/ After the Sankalpa: Yagnopaveeta dhaarana Mahaa Mantrasya, Parabrahma Rishih, Trishthup chhandaya Paramatma Devataa, Yagnopaveeta dharanye viniyogah/ Then while wearing each of the three threads separately each time reciting the Mantra as follows: Yagnopaeetam paramam pavitram Prajaapateryat sahajam purastaat, Ayushyamagriam pratimuscha shubhram yagnopapeetam balamastu tejah/ There-after, prokshana Mantras be recited as follows: Om Aapohishthaa mayo bhuvah, Taana Urjey dadhaatana Maheranaaya chaksasey/ Yovisshavatamo rasah tasyabhaajayateha nah, Usiteeriva Maatarah tasma arangamaavah/ Yasya Kshayaaya jinvatha Aapo janayathaa nah, Bhurbhuvassuvah/ Then the Sacred Thread is touched thrice

by way of Abhimantrana of the Three Brahma Granthis praying to Brahma-Vishnu- Maheshwaras. Some pray to nine Devatas holding the nine threads. This would be followed by ten times Gayatri and Jala prakshalana of the Upaveeta and its exposure to Surya Deva reciting the Ruchas viz. Uddhutyam Tamasaspari pashyanto Jyotiruttamam, Devam Devatraa Suryamaganma Jyotiruttamam/ Uddhtyam Jaatavedasam Devam Vahanti Ketavah , Drushey Vishgvaaya Suryam/ Finally after showing the Upaveeta to Surya, wear it reciting the ‘Yagnopaveetyam Paramam Pavitram’ Mantra again from the left shoulder around the neck down to the right side of the back. This posture is called ‘Upaveeta’, while the revese is ‘Praacheenaa veeti’ and wearing it around the neck as a Maala or garland is callewd ‘Niveeta’. The Yagnopaveeta Dhaari is required to bathe and change it as per the Vidhi prescribed above in case of touching :Chiti kaashtaa, Chiti Dhuma, Chandaala, Rajaswalaa, Shava, Sutikaa/( Burnt wood, Chandala, Rajaswala, dead body and Garbhini). At the time of performing ablutions, one should observe Kantha limbana or circling one’s neck and circling the right ear. Every four months the Sacred Thread should be changed as per the afore mentioned procedure. Also some persons change the old Thread in the eventality of births and deaths of the near ones. At the time of Visarjana or removal of the old or torn or otherwise impure Yagnopaveeta, the Visarjana Mantra states: Upaveetam Bhinna tantum Jeernam kashmala dushitam, Visrujaamki punarbrahma varcho Deerghaayarastumey! So saying the Sacred Thread is discarded. If the same has come out or slided off by mistake, then without Mantra wear a replacement and by reciting Manojyotih and Aagney Vratapate Vratam charishyaami taccha-keyam tanmeraadhyataam, Vaayo vratapatey Aditya Vratapatey/ , perform Aajyaahutis and wear a new Yagopaveeta as per the procedure laid as above. Yagnopaveetaabhava Prayaschitta: In case of nonwearing of Yagopaveeta and non-observance of minimum duties expected of a Brahmana, there is a Prayaschittha Vidhi prescribed. The Sankalpa for this Vidhi is: Yagnopaveeta naasha janya dosha niraasaartham Prayaschittam karishye/ As per the instructions of Acharya, the Kartha has to perform homaas to Savitra Devata / Surya of thousand eight times or of minimum hundred eight times with Tila and Aajya. On wearing the newYagnopaveeta as per procedure, the Kartha should intensify the Gayatri Japa to atone for the lost time of Sandhyaa -vandanaadi Vidhis. In the case of the non wearing of Upaveeta, then hundred Gayatri Japa is required; if without the Sacred Thread one performs Bhojana, then he has to perform eight thousand Gayatri; if the Upaveeta falls from the left shoulder to mid-arm or fore arm then three or six Pranaayamaas are to be done and a new Upaveeta is required to be worn. To ‘Brahmachaari’ only one Yagnopaveeta is required but to a Snaataka Vratastha two or three required. Those who desire to live long should wear more than many Sacred threads. So much about the significance of Yagnopaveeta- Dharana- Praayaschittha. Mekhala-Danda-Achamama Vidhi: Mekhala or Kati Sutra or waist string should be made of Mounji grass made into three-some soft ropes with one or three or five Grandhis or bonds with one or three or five knots ie in uneven numbers. If Munja grass is unavailabe then Darbha could be uesed instead or even Ashmanta Vriksha Skin or Balbaja grass. As regards, danda of a Brahmana it could be of Palaasha or Ashvathha or Bilwa or Chandana. The length of the stick should cover the height of Vatu from foot to nose and is to be suitable for the Yagna. The next important item by way of the preparatory arrangement for the Upanayana would be a Vedika or platform raised from Bhumi by four feet of square size with steps on all the sides. The Veika needs to be decorated with four plantain tree trunks in the corners with tender mango leaf ‘toranaas.’ After the Vatu’s readiness for the Upanayana with Vasrtaadi dharana, Aachamana vidhi is to collect water from his palm in Shankha Mudra keeping behind a very small speck of it behind in the palm as Aachamana or sipping in small quantities thrice. This is a Loukika Achamana since the formal one would be done later after Yagnopaveeta dharana. The Vatu would be seated to the north of the Ajya Patra and asked to do Aachamana. Praneeta Patra is at the west of the the Tirtha and the Vatu should be seated to the right side of the Acharya. Then the tasks of Kusha arrangment, Sruta Patra marjana, Yagnopaveta daana and Aachamanaadi would be done by the Acharya’s Sishya. Then would follow the tasks of pouring water in the Anjali of the Sishya, Samidaadhana and Gayatri Upadesha to the Vatu are done by Acharya as the latter is faced to the East and the Vatu is seated to face the West. This is followed by Upa Sangrahana ( Amuka Pravaraanvitomuka Gotromuka Sharmaahambho Abivaadaye) or the Vatu’s announcement of his Gotra Pravara Naama while his right hand touches his left ear and left hand touches his right ear, bows

and greets the Guru with veneration and later on repeats the Pravara to the father and mother, elders in the family and other elders among invitees. But the ‘Abhivadana’ has to be restricted to only the derserving but certainly not to Shudras, those in ‘Ashuchis’, and so on since such Namaskaaraas, let alone ‘Pravaraanvita Abhivaadaas’would attract prayaschitthas ranging from Upavaasaas Kruccha Vrataas etc. On the other hand if Namaskaaraas and Abhivaadanas are nor performed to Devas, Gurus, Yatis and seniors the family or Vamsha or Vidwans and other Learned Persons then tooo there would be Upavaasaadi prayaschithaas. Equally important are Pratyabhi-vaadanas or return blessings by those elders with Ayushmaan bhava Soumya Dataaa etc.Where required the end of the sentence should be in medium svara(plut). For eg for Hare it should be recomposed to Hara + I and for Shambho it should be reduced to Shambha + u. In this connection, a clarification was quoted from Manu Smriti: Brahmana Brahmachari would state Bhavati Bhikshaam Dehi; a Kshatriya Vatu would say: Bhikshaam bhavati dehi while a Vaishya Vatu would say: Bhikshaam debi bhavati/ Since the general statement in respect of ‘Tandula Bhiksha’ or request for Food Grains, the Pratyabhi –vaadana would be Bhikshaan bhavaan dadaatu, Bhikshaam bhavati dadaatu/ Vinaayaka and Graha Shantis: It is customary to perform Vinayaka Shanti in connection with Upanayanaas and Vivaahas to forestall any difficulties. This Shanti is best done on Shukla Chaturthis poissibly on Thursdays. The suitable Nakshatras are Pushya, Shravana, Uttara, Rohini, Hasta, Ashwini, Mrigaseersha. There should be coordination of the Upanayanadi Muhurthas and Vinayaka Shanti days and Nakshatras. Following the Vinakaka Shanti, Graha Makha is to be followed to overcome any deficiencies in the positions of concerned Grahas in particular and of Navagrahas in general. Also the Homaas would prevent Arishtas and natural disasters. Ideally there should be nine Ritviks including the Acharya so that each Ritvik could perform homaas to propitiate two Grahas. Besides Charu and Ajya , the material required for the Homa Karyas include samidhas of Arka, Palaasha, Khadira, Apaamarga, Gulara, Shami, Kushaadi. Whatever number of Homas are done to Suryaadi Prathana Grahas would decide one tenth of the Homas to be done to Adhidevatas and Prayadhi Devatas and accordingly the number of Ritviks and Brahmana bhojana dakshinas too. Brihaspati Shanti: On the occasions of Upanayana for Kumara and Vivaha of Kanya, Brihaspati Shanti is also considered useful separately. After setting a white kalasha filled with Sacred water mixed with Pancha gavyas, Kushodaka, and Aoushadhis the Brahaspati Pratima is to be installed , decorated with yellow clothes,yellow Yagnopaveeta, yellow flowers, and Harodraakshatas and Shodashopacharas done .The Naivedya would include Dadhyanna. Thereafter, Abhiksheka with the Kalashodaka is performed with the Mantras: Gambhira dhrudha rupaana devejya Sumatey Prabho, Namastevaakpatey Shaanta Grihaanaarghyam Namostutey/ This would be followed by Homa Puja with the Mantra: Bhaktyaayattey Suraachaarya Homa Pujaadi satkrutam, Tatwam Grihaana Shantyartham Brihaspatey Namo namah/ Jeevo Brihaspatissuri raachaaryo Guru rangiraah, VaachasatirDeva Mantreem Shubham kuryaat sadaa mama/ After Brihaspati Pratimaa daana, the Ritviks would perform Abhisheka to the Karta and Vatu with the following Ruchas: Apohishthaa, Tatwaayaami Brahmanaa, Swaadishthayaa madishthayaa, Samudra Jyeshthaassalilasya, Idamaapaha pravahata, aamagni Varnaa, Yaa Aoushadhih, etc. Samskaara lopa Prayaschittas: A day before the Upanayana, the Vatu is advised to observe Krucchatraya Vrata or in place of it Rajata Daana coupled with a resolve that after the Upanayana he would perform a total of over Twelve thousand Gayatri Japa. Then if Poorva Sanskaaraas since birth were not performed in the past, then the father should make a Sankalpa: Asya Kumaarasya Pumsdavanaa -deenaa madhavaa Jaata karmaadeenaam Choulaantaanaam Samskaaraanaam kaalaatipatti janita prtatyavaaya parihaaradwaaraa Shri Parameshwara preetyartham prati samskaarara meykaikam Bhurbhuvah swassyaaheti samasta vyaahrutyaajjyahutim hoshyaami/ ( As this Kumara’s Pumsavanaadi, Jaatakarmaadi Samskaraas till Choula Karma were time barred and to atone the sins of not performing these, I seek mercy to Paramatma and am now making prayaschitta to each Samskara not executed , may I offer the required number of ‘Ghritaahutis’with the Mantra of Om Bhuru Bhuyvaaswaahaa as per the required number.) Then after doing the needful, the next Sankalpa states: Since the son’s PumsavanaAnavalobhana-Seemantotrayana-Jaata Karma-Naama Karma- Suryavalokana-Nishkramana-UpaveshanaAnnapraashana-Choula Samskaaraadi were not done, there has been a cumulative sin and in order to cover up the deficienies, may I some what offer compensations by way of Special Samskaaraas in the

form of Artha- Paada kruccha Prayaschittaas, for Choula Karma offer Artha Krucchaa or ‘Go mulya bhuta Rajata Dravya daana’or that much of silver and cash as needed for buying a cow. Futher to this, the Karta, his wife and Kumara Vatu beseated together and the Bharta would make the Sankalpa: ‘To eliminate the blemish of the Kumara in swallowing the liquid while in his mother’s womb, to develop his brain and longevity, to remove the ‘dosha’ of staying in the ‘Maatru Garbha’ for nine months, to offset the flaw of non-performance of the child’s Jaata Karma, Nama Karma, Suryaavalokana, Annapraashana and other imperfections and grant him with physical capability and mental faculties. Then the Vatu should make the Sankalpa as follows: ‘May Parameshrara be pleased and bless me in connection with tomorrow’s forthcoming Karmas to me viz. Choodaa-Karma, Upanayana, Dwijatwa Siddhi, eligibility for Vedaadhayana, Jaatyaadi Sampurna Samskara Punyahyvachana, Maatrukaa Pujana, Nandi Shraaddha, Upanayanaanga Mandapa Pujana, Kula Devataa Shtaapana etc. Upanayana Dina Karyakrama: After the Jaata Choula Karma either on the day or the previous, the Vatu should have ‘Abhyangana Snaana’ and take his food with his mother [Some say along with his sister] customarily along with other Brahmacharis. There after, the father of the boy would make the Sankalpa: Asya Kumarasya Dwijatwa Siddhi dwaara Shri Parameshwara preetyartham Gayatryupadesham kartrum tatpraachyaanga bhutam vaapanaadi karishye! (To seek Dwijatwa of this son of mine, may I pray to Parameshwara to bless him to perform Gayatri Upadesha on his bodily purification by way of Angabhuta Vapana or ‘ Mundana’) ; this head-shaving ceremony be done in a manner that the ‘Shikha’ is retained as a tuft. On completion of the Mundana Ceremony, the Vatu is bathed, face-decorated with Kalyana Tilaka on the forehead, clothed by the designated Vastra-Anga Vastra, Koupeena, Mounji Darbhaadi mekhala etc. and after Jyoti Puja on the predetermined Shubha Muhurta made to enter the Vedika as Purbaabhi Mukha (East-faced) to the Acharya. Once the screen in between the Vatu and the Acharya is removed, the Vatu would perform ‘Saashtaanga Namaskaara’ or Prostration and the Acharya would make the Vatu seated on his lap even while the Acharya and Brahmanas would bless the Vatu and his parents with ‘Akshataas’ on their heads. This would be followed by the secret Upadesha of Gayatri and other relevant Mantras as per the procedure but taking care of the pronouncement of the Gayatri Mantra vachana without Sandhi krutam Varna Vikaaram / (or Sandhis and mispronouncement of Alphabet Letters) and Brahmana bhojana be organised to as many as possible along with Dakshina. The new Brahmachari would subsequently approach the parents foremost and the other near and dear relatives along with a ‘Bhiksha Paatra’ seeking ‘Tandula’ or rice grains saying: Chatussarara paryantam Go-Brahmaebhyasshubham bhavatu; Aangeerasa-Ambareesha- Yavanaashwaadi Risheya Pravaraanvita Haridasa Gotrasya Aapastamha Sutrassya Krishna Yajusshakhaadhyaayi, Krishna Koustubha Sharma naama dheyasya ahambho abhivaadaye; mama bhikshaam dadaatu/ [Note: The Rishi Traya-Gotra-Veda Shakha-Namadheyaas to be substituted as applicable to individual cases] The ‘Bhiksha Dravya’ has to be given away to the Acharya since the bhiksha is being collected on behalf of the Acharya. The Madyahnika Sandhya has to be taught by the Acharya or aleast in the presence of the Acharya. Some persons however opine that the Brahma Yagna be performed on the next day first then Gayatri be taken up. Garjitaamshita Shanti: In case there is any apprehension of cloud formation or sounds of clouds before the Pravachaniya Homa, then Charu Paaka Shravana be performed and in the evening by Suryastama then the Homa be followed up. But if ‘Megha Garjana’ is continued even before the Charu Paaka is made then Shanti be perfomed as follows: Brhamoudana Paakaat poorvam garjitena suchitasya Brahmachaari katrukaadhyayana vighnasya niraasa dwaaraa Shri Parameshwara preethyartham Shantim karishye/ (In case before Brahmoudana Paaka there ocuur big cloud reverberations disturbing the schedule of Adhyayana Vidhi of a Brahmachari as a part of Upanayana Karya then I seek the clemency of Parameshwara and bestow His blessings for intervention.). The Sankalpa would be followed up by Swasti Vachanaas, Agni Pratishtha and Ghrita -mishra Payasaahutis to Surya with Gayatri Mantra and Brihaspati Sutra, Go daana and Bramhana Bhojana.

Upanayanagni Sthirata Nirnaya: It is essential that the Agni intiated before ‘Medhaajanana’must last till the end of the Agni Karyaas in the context of Upanayana. If there is

any deficiency on this count, Agni has to be revived for Punaraahutis.Out of the three principal aspects of the Adya -yanaangas viz. Gayatri Upadesha-Pravachaniya Homa-Medha Janana which are Agni-Oriented, any disturbance or termination to Agni be rectified with Kati Sutra Dharana and other Maanava Samskaara-Vakshaarana but there might not be repetition of the stages of the Upanayana already covered.. Having thus rectified the deficiency of the Agni, the Vatu must himself perform the ‘ Sayam Sandhya Karya’ and the Pravachaneeya Homa. If unable to cook the Charu and arrya on the Karyas till Shravana he might accept assistance from Brahmanas but the Homa must be performed by the Brahmachari himself. The remaining Charu must be consumed by three Brahnmanas. Vatu Vratas: Kshouraadi varjyamashneeyad Brahmachaari dina -trayam, Shayeetaadhaschatur dhehni medhaa Jananamaacharet/ Yadwaadwadasha raatram –syaadabda vrata mathaapivaa/ (Brahmachari has to discard hair-cuts and shaving for three days and eat only bland ‘Havishya’ which is the bland remainder of the Charu offered to Agni in the homas without salt and pepper and sleep on the ground without the comfort of a bed; on the fourth day he should have ‘Medhaa Janana Vithi’ as per procedure prescribed or perform Kshama Vrata for twelve nights failing with a year-long Vrata of do’s and don’ts. Mandapa Devatodwaasana: The suitable day for Mandapodwaasana would be a Krama Dina after the ‘ Sthtapana Dina’or the inaugural first day of the Mandapa or on its even day or the fifth or the seventh day. On this occasion of Mandapodwasana day ie from Naandi Shraaddha till the Udvasana of Mandapa Maatru Devataas, there should not be any Sapinda Darshana Shraaddhaas, Kshaya Shraaddhaas, Mrita Din Shraaddhaas, cold water baths, Apasavyas or Praaceenaatis of Yagnopa- veetaas in the Vamsha, Swadhaa Smaranas, Nitya Shraaddhaas, Brahma Yagnaas, Vedaa -dhyayanas, crossing of rivers or boundaries of the Villages or townships, Upavasa Vratas, and Shraddha Bhojanas.Vaishwa Deva should not hear the Swadhaakara and Swadhaa Shabdas on this day. Eligibility Norms for Upanayana: Upanayana may be performed to any of the BrahmanaKshatriya-Vaishyaas even to the blind, hard-hearer, or any boy with any kid of physical disability or the progeny of mentally retarded. If a person who has no faculty of speech, he could certainly perform Gayatri Japa as long as he could see, understand and think and so on. Punarupanayana: Non performance of duties expected of a person as per the duties presumed calls for Pratyavayana. Repeat of the Upanayana Samskaara occurs on three counts : Pratyavaya or Prayaschitta of not performing the duties expected; second eventuality of Punarupanayana is due to the fact that the earlier one was done without performing the Jatakarma nor prayaschitta karmas were not done on time or particular methods of performing the earlier one were defective; the third reason was that Punarupanayana was felt complimentary by Shrotriyas for regular Vedaadhyana and to get the Brahmachari qualified as a fulfledged Vipra. The Rigvedis and Yajurvedis defined separate ‘doshas’ or blemishes demanding prayaschitthas that necessitated Punarupanayana besides the obvious reason of Vedaadhyana.:[[The following Pages are being quoted from the series of the Essence of Puranas prepared by the same author released by the Kanchi Kamakoti Website viz. kamakoti.org/news as given in the Essence of Devi Bhagvata Purana and the Essence of Narada Purana. The same is shown under the common Title of Sandhya Vandana Vidhana. Two Versions are given here- under: SANDHYA VANDANA

Basic Version : Sandhya Vandana is to commence with ‘Achamana’( Taking water into the right palm and sipping it thrice) as an opening action of Sandhya saying Om Kesavaya svaha, Om Narayanaya Swaha and Om Madhavaya Svaha while washing the hands; continue to recite Om Govindaya namah / om Vishney namah; touch the lips with right thumb from right to left saying Om Madhusunanayh /Om Trivikramaya namah; after wiping the lips, say Om Vamanaya namah / Om Sridharaya namah; sprinkle water on the left hand to say Om Hrishikesa namah; then say Om Padmanabhya namaha and sprinkle water on legs; Om Damodaraya namaha sprinkle water on head; Om Sankarshayana namah touch mouth with the three fingers of the right hand; Om Vasudevaya namah / Om Pradyumnayana namah touch nostrils with right forefinger; Om Aniruddhaya namah/ Om Purushottamaya touch eyes with right thumb and ring finger; touch both the ears saying Om Adhokshaya Namah / Om Narasimhaya namah; Touch navel, right thumb and little finger and say Om Achyutaya namah ; say Om Janardanaya namaha while touching breast with palm; then Om Upendrayana Namah touch the head ; and finally Om Haraye Namaha / Om Sri Krishnayana Namah touching the two arm roots. Then perform Achamana by sipping pea size drop of water from the hollow of right hand palm, with the fingers tight and drawing the thumb and little finger together, silently recite Pranava Mantra and Pranayama comprising the processes of Puraka, Kumbhaka and Rechaka three times minimum and reciting Om Bhu, Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam, followed by Gayari Mantra : Tat Savithuh Varenya Bhargo Devasya Dheemahi Dhiyoyona Prachodayat Om Apojyoti Rasomritam Brahma Bhur Bhuvavatsuvarom. This would be followed by Aghamasana Marjana Mantra: Om Apohishtha mayo bhuvah tana Urje tadha -tana Maheranaya Chakshase/ yovassivatamo rasah tasya bhajahathehanaha usiteeriva -matarah/ tasma aranga mamavaha/ Yassyakshayaya jinvadha Apojana yadhachanahah. [Deva! As you are kind to accept our prayers, do favour us with the means of our existence like Food and so on; do bless us with your endless kindness our sincere desire to have Your divine appearance which is blissful eternally]. Marjana Mantra is to be used along with Pranava, Vyahritis viz. Om Bhu, Om Svah etc. and Gayatri Mantra. Then follows Achamana Mantras preceding morning, mid-day and evening Gayatri Mantras viz. Suryascha mamanuscha manu patayascha manu krutebhyaha papebhyo rakshantam etc; Apah punantu prithiveem tha punatumam punantu BrahmanasrutirBrahma punatunam etc; Agnischa ma manuscha manupatayascha manu kritebhyah papebhyo rakshantam etc.respectively preceding morning, mid-day and evening Gayatri Mantra. Later on, Punah Marjana Mantra viz. Hiranya varnassuchaha pavakaya sujataha etc. Papa vimochana Mantra follows. The next step is Arghya pradana Mantras relevant to morning :Udyantamantam aditya mabhidhyanan etc. while performing ‘Pradakshina’; noon time: Hagumsasuchishadva surantariksha etc. and evening: sama sankalpa as morning west faced. The Common Pradakshina Mantra for morning, noon and evening is: Udyantamastam Adityamabhidhyayan kurvan etc. Thereafter Achanamam and Sandhyanga Tarpanam is as follows:- Morning: Sandhyam Tarpayami, Gayatreem Tarpayami, Brahmeem Tarpayami and Nimrujeem Tarpayami; Mid day: Sandhyam Tarpayami, Savitreem Tarpayami, Roudreem Tarpayami and Nimrujeem Tarpayami; Evening: Sandhyam Tarpayami, Sarasvateem Tarpayami, Vaishnaveem Tarpayami. Then the Key invocation or ‘Avahana’ to Gayatri Devi and other manifestations of the Super Energy is as per the following Mantra: Omithyekaksharam Brahma Agnirdevataa Brahmaityarsham Gayatram Chhandam Paramatmam saarupam Sayujyam viniyogam Aayatu varada Devi Aksharam Brahma Sammitham Gayatreem Chhandasammatedam Brahama- jushasvame adahnat kurutey papam thadahnat pratimuchyatey yadratrya kuruthye papam tadratyat pratimuchyatey Sarvavarnye

Maha Devi Sandhya Vidye Sarasvati Ojosi Sahosi balamasi bhraajosi Devaanam dhaamanamasi Visvayurssarvamasi Sarvaayurabhi bhurom Gayatrimavahayami Savitrimavahayami Sarasvatimavahayami Chhandarshinamavahayami Sriyamavahayami Gayatrya Gayatichando Visvamitr Rishi Savita Devatagnirmukham Rudrassikha Pridhiviyoni Pranapana vyanodana samanasaprana sveta varna Samkhyaya Sa Gotraa Gayatri Chaturvigamsat AksharaTripada Shutkuscchih Pancha Sirshopa Nayane Viniyogaha. [ The word OM is Para Brahma, Agnihotra is Devata, Brahma is Rishi, Paramatma is Svarupam; this Mantropasana is the fruit of Salvation. Gayatri Mother, we are your meditators, kindly fulfil oue desires. You are the Mother of Vedas and Vedantas; let our sins committed during the day and night be abolished at once. You are the Energy of our limbs and sensory organs, the entire source of our Being.We have the honour of inviting you to our prayers as Lakshmi, Sarasvati, Savitri, Vedas and their Meters, Visvamitra and other Rishis. Gayatri Mantra’s Chhandas or Meter is Gayatri Herself, Rishi is Visvamitra, Sun is the Deity, Fire is the Face, Brahma is the head, Vishnu is the heart, Rudra is the tuft, Earth is the Creative Force, the Five types of Air,viz. Prana, Apana, Vyana, Udana, Samana; Fair Complextion, Samkhya Gotra, Comprising Twenty four Letters, three feet or steps, Six Stomachs, Five Faces ( Manas, Buddhi, Chitta, Ahamkara and Pragna indicative of five directions of north, east, west and north plus the above)]. After the Ahvaana or welcome, Sroutachamana and Apohishta Mantra, Anganyasa is presented. The Mantras are as follows: Om Bhu padabhyam Namaha ( touch legs),Om bhuvah Janubhyam Namah(touch two knees), Om Svaha Katibhyam namah (touch hip),Om Maharnabhyai namah ( navel), Om Janat hridayaya namah ( heart), Om Tapah Kanthyaya namah (throat), Om satyam Lalataya namah ( forehead). Karanyasa of the six body parts is executed viz. Om tatsavithuh : Brahmatmane Angushtham Namah Hridayaya namah; Varenyam Vishnatmane Tarjaneebhyam namah Sirase Svaha; Bhargo Devasya Rudratmaney Madhyamabhaym Namah Sikhaya vashat; Dhimahi Satyatmaney Anamikabhyam NamahaKavachaya hum; Dhiyoyonah Jnatatmane Kanishthi -kabham Nanah Netra trayayavoushat ; Prachodayat Sarvatmane Karathala prushthabyam Namah Karathala prushthabhyam namah Astraya phut /Bhurbhuvassoromiti Digbandhah. Gayatri Mantra Japa Samkalpa is then made. Main Dhyanam is as follows: Muktavidruma hema nila dhavala chhayirmukhayir streekshanayir yuktamindu nibaddha ratna makutam tatvartha varnatmikam Gayatrrem varadabhayam kuskasassubhramka palam gadam sankham chakra dharavinda ugalam hastyirvahanteem bhaje. [Devi Gayatri’s five faces are white like pearl; one is red like coral, second is yellow like gold, third is blue like neelam, fourth white like milk, and the fifth is of ‘trinetra’ or three eyed. We meditate Her gem studded headgear with half- moon like jewel on Her Head, and eight hands with Benedictine mudras, ‘Ankusam’, Gada (mace), Sankham, Chakram, Skull, and Two Lotuses.] The Mudra Dharana or performing Twenty four Mudras, as taught by Guru would be next step in the Gayatri vandanam. The relevant Mantra is: Sumukham Samputamchaiva vitatam vistrutam tadha/ dvimukham trimukhamchaiva chatuh Pancha mukham tadha Shanmukhotho mukhamchaiva vyapakaamanjalim thadha sakatam Yama Pasamcha gradhitam sanmukhom pralambam mushtikam chaiva Matsyah Kurma Varahakou Simhakrantam Mahakrantham mudgaram pallavam tadha. Lamityadi Pancha Puja to Five Elements viz. ‘Lum’ Prithivi tatvatmane Tripada Gayatri Devatayi Namah-Gandham parikalpayami; ‘hum’ Akasa tatvatmane Pushpam samarpayami; ‘yam’ Vayu tatvatmane Dhupam aghrapayami; ‘Ram’ Vahni deepam darshayami; ‘Vam’ Amrita tatvatmane Amrita Naivedyam; and ‘Sum’ sarvatvatmake Sarvopachara Pujaam parikalpayami namah. Before performing Gayatri Japam, the permission of Guru be obtained. [ The word-by-word meaning of Gayatri Mantra is: Om : Almighty God; Bhur (Embodiment of

Vital Energy); Bhuvaha ( Destroyer of Suffering);Svaha ( Embodiment of Happiness); Tath ( That Almighty); Savitur ( Bright like Sun); Varenyam (The Supreme); Bhargo (demolisher of Sins); Devasya ( the Divine Force); Dhimahi ( May receive); Yo ( Who); Na ( Our), Prachodayat ( Let inspire in right direction). In other words : Oh Almighty, You are the Creator of Life, Slayer of Sorrow, Bestower of Happiness and Creator of the Univerese. May we receive Your Supreme Energy to raze our sins and guide us in our intellect in the right direction.] While performing Gayatri Japam mentally, one should not shake head and neck or show teeth.The number of the Japam could be hundred and eight times or fifty eight timed or at least ten times.The Japam is not performed while bathing, for Gayatri is like Fire or ‘Agnimukha’. Soon after the Japam, recite the Mantra of ‘Mukta vidruma hema neela etc.’ keeping a mental picture of Gayatri as just mentioned earlier and then perform Eight Mudras reciting Surabhi Jnana yonischa nischa sankham chakram cha Pankajam Linga nirvana mudraschyeshta Mudrah prakirtithah. ‘Tri -achamanam’ - Achamanam thrice- follows and then proposing ‘Suryopasthanam’ or taking leave of Sun God in the morning and afternoon Sandhyas and in the Evening Sandhyas propose ‘Varuno pasthanam’ as per Mantras relevant to morning, mid-day and in the evenings respectively. Dik devata namaskaram or salutations to the Deities in charge of six directions of East, South, West, North, Upper and Nether Regions is executed followed by concluding Dhyanam, Tri achamanam and the concluding and formal Salutation from Brahma downward : Aa Brahma lokadaseshadaa lokaloka parvatat / ye santhi Brahmanaa Devasthebhyo nityam Namonamaha. Ye tatbhavam tat Parameswara arpanamastu. Sandhya Vandana-Applied Version While taking bath for purification before ‘Sandhyopasana’ a devotee may recite the following Mantra: Gangecha Yamunechaiva Godavari Saraswathi, Narmadey Sindhu Kaveri Jalosmin sannidhim kuru/ Pushkaraadyaani Tirthaani Gangaadyaah Saritastatha, Aagacchhantu Mahaabhaagaah Snaana kaaley sadaa mama/ Ayodhya Mathuraa Maayaa Kaashi Kaanchihyavantika, Puri Dwaravati Jneyaah Saptaitaa Moksha –daayikaah/ (May the waters flowing in the Rivers of Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri be present in the waters that I am bathing in. May Pushkara and other Tirthas as well as the Sacred Rivers like Ganga be present here. May also the Seven Sacred Kshetras of Ayodhya, Mathura, Maya (Haridwar), Kashi, Kanchi, Avanti (Ujjain) and Dwaravati as renowned be also present.) After bath, ‘Arghya’ (Water) / Dhyana (meditation) are offered to Surya Deva; the devotee would then wear clean, two white robes, settle down on a ‘kushaasana’(mat) facing ‘Ishana’(North-East) direction, commence ‘Achamana’ with Harih Om and Pavitra Mantra viz. Apavitrah pavitrova sarvaavasthaangatopivaa, yasmaret Pundareekaaksham sa Baahyaantarah suchih/ (Let me remember the name of ‘Pundarikaaksha’always-whether physically clean or otherwise-with cleanliness from within or without); while doing ‘Achamana’or sipping spoonfuls of water thrice with Gayatri Mantra, utter the Mantras viz. Om Rutamcha Satyam cha abheedaat tapasodhyajaayata, tato Ratrasya Jaayata tatassamudro Arnavah/ (Even before meditation, the Self-illuminated Para Brahma created the authentic Truth and from that Truth generated darkness which created the waters of the Oceans); Samudraarnavaat Adhi Samamvatsaro Ajaayata, Ahoraatraani vidadhat Vishvashya mishato vashee/ (Days/ nights as also Years and the concept of Time got materialized only after the waters of Oceans were generated and Paramatma held the Universe in His full control); Suryaa Chandra masow Dhaata Yathaa purvamakalpayat, Divamcha Prithiveem chaaantariksha mathosvah/(As in the past, Dhata (Paramatma) created Surya Chandras, Celestial Region including Heaven, besides the Sky and Earth).Then the

devotee performing Sandhya Vandana sips water by way of ‘Achamana’ once again. Thereafter, the devotee is to spray water in all the directions as also on the self. Then, he readies himself to do ‘Praanaayaam’ and recites Pranava while proposing the seven ‘Vyahritis’(relevant expressions of Gayatri) viz. Om Bhuh, Om Bhuvah, Om Suvah, Om Mahah, Om Janah, Om Tapah, Om Satyam, Om tatsavatir varenyam bhargo devasya dheermahi dhiyo yonah prachodayaat, Om Apo Jyoti rasomritam Bharma Bhurbhuvatswarom/ simultaneously sprinkle drops of water on one’s own head. Pranayama (Control of Prana) is performed by touching the nose by the thumb and second finger and air must be taken in slowly through the left nostril and sent out by the right nostril; inhalation is known as ‘Puraka’, retaining is ‘Kumbhaka’ and exhalation is Rechaka, the three tasks done by 1:3:2 ratio, completing one Pranayama. The ‘Viniyogas’ or attributions of Gayatri / Shiro Mantras are as follows: Gayatri Mantra –Omkaarasya Brahma Rishih, Devi Gayatri Chhandah, Paramaatmaa Devataa, Sapta Vyahriteenaam Prajaapatirrishih Gayatri ushnik anushtup Brihati Pankti trishtup jagatyah chhandaamsya , AgnirVaayu Surya Brihaspati Varunendra Vishvadeva Devatah/ ( PraanaayamaViniyogah) Shiro Mantra –Tatsavituriti Vishwamitra Rishih Gayatri chaandah Savitaa Devataa Apojyotiriti Sirasah Pajapatirishi yajuschhando BrahmagniVaayu Suryaa Devataah/ (Praanaayaamey Viniyoga. After the Pranayaama Viniyoga, the devotee has to perform Kara Nyasa and Anga Nyasa as follows: Kara Nyasa: Om Angushthaabhyaam Namah (Touch both the thumbs); Om Bhuh Tarjanibhyam namah (Touch both thumbs with both fore-fingers); Om Bhuvah Madhyamaabhyaam Namah (Touch both thumbs with both middle fingers); Om Swaha Anaamikaabhyaam Namah (Touch the thumbs with ring wearing finger); Om Bhur bhuvah kanishtikaabhyaam namah (Touch the thumbs with little fingers) and Om Bhur bhuvah swah karatala hastaabhyaam namah (Touch both the back sides of the palms) Anganyasa:: Om Hridayaa Namah (Touch the heart with right hand); Om Bhu Sirasey swaha (Touch the head); Om Bhuvah Shikhaya vashat (Touch the tuft); Om Swah kavachaaya hum (Touch shoulders with both the hands); Om Bhurbhuvaha netraa -bhyaam voushat (Touch the eyes with respective hand-fingers); Om Bhurbhuvah swaha Astraya phat ( take the right hand behind the back and clap to rest it on left palm). After Pranayama as above, then Gayatri Avahana Sankalpa states: Mamopaattha Samasta duritakshaya dwara Shri Parameswara preetyartham Praatah Sandhyaamupaasishy/ or Maadhyaahnikam Karishey/ or Saayam Sandhyaamupaasishey (May I begin to worship Goddess Sandhya in the morning/afternoon/evening by destroying all of my sins by the grace of Parameswara). In the morning Gayatri is in the form of ‘Tryaikshari’, Veda Maataa and Brahma Vaadini: Aaagachha varade Devi Tryaiksharey Brahma Vaadini, Gayatricchandasaam Maata Brahmayoney Namostutey; In the afternoon she arrives as Savitri by a vrishabha (bull) with white robes as Rudra Vaadini: Madhyaahney Vrishabha aruudhaam Savitreem Rudra yonim chaavaahayerudravaadineem; in the evening Gayatri appears mounted on Garuda as Sarasvati with crimson robes as VishnuVaadini : Saayamtu Garudhaarudhaam Peetaambharasamaavitaam, Sarasvatim Vishnuyoni maahvayed Vishnu Vaadineem/ After the Sankalpa follows Maarjanam by the Mantra : Aapohishta mayo bhuvah, tana oorje dadhaatana/ maheranaaya chakshase, yo vah Shiva tamo rasah/ tasya bhajayateha nah/Usiteeravah Matarah, Tasma arangamama vah, yasya kshayaya jinvath/ Apo janaa yahta cha nah/ Om bhurbhuva suvah/ (Aapohishtha: The Goddesses of Water indeed; Mayo bhuvah: are the causes

of granting happiness; tah nah: Such Goddesses; Mahe Ramaaya chakshasey : are Great and charming to view; oorje dadhaatana :provide nourishment ; sivatamo rasah: most propitious bliss; Usitih Matara iva: like loving mothers; Bhajayateha yasya kshayaaya: make us worthy of that bliss; Jinvatha tasmaa vah aram gamaamah :we go in for that bliss with great eagerness; Apo janaayata: may we be born in rebirth with pure knowledge. Pratah Sandhya (Morning) Mantra Sandhya states: Suryascha ma manyuscha manyupatayascha manukriteebhyah/ Paapebhyo rakshantaam/ Yadraatriya paapamakaarsham/ manasaa vaachaa hastaabhyaam/ Padhmyamudarena sisna/ Raatristadavalumpatu/ yat kimcha duritam mayi idamaham mamaamritayanau/ Surye Jyotishi Juhomi swaha (Protect me from sins committed due to rage and temper as also by the Sun and the Deity of Fury apart from the wrongdoings by my mind, conversation, limbs, stomach and sex; once such sins are excused, may the Great Radiance of Sun God make me worthy of Salvation).By so saying, sip water from the hollow of right palm. Madhyaahna Sandhya (Noon time) Mantra : Apah punantu Prithivim Prithivi puta punatumaam, Punatu Brahmanaspatih Brahma puta punatu maam/ Yaduchhistam abhojam yadva duscharitam mama, Sarvam punatu maamaposatam chapratigrahagg swaha ( Let the Deity of Water clean up the Earth, me and my Guru who is a depository of Vedas and let Vedas sanctify me. May the wrong food that I consumed, the questionable deeds that I did or the dubious presents that I received from doubtful characters be all mollified, as I propose myself to get purified by the flames of the Swaha or Paramatma.) After this Mantra, the devotee should sip water signifying it as a vow. Sayamkala Sandhya (Evening) Mantra states: Agnischa ma manyuscha manyupatayascha manyu kritebhyah Paapebhyo rakshantaam yadanha paapamakaarsham, Manasa vaachaa hastaabhyam Padbyaam udarena sishnaa Ahastadalumpatu, yat kincha duritam mayi idamaham maamamritayonau satye jyothishi juhomi swaha/ ( Let all the Deities of Fire, fury and ferocity safeguard me from their attack on me due to the unpardonable sins perpetrated by me by the day by my mind, stomach, sex organ; may I be purified me of despicable deeds and qualify me to proceed on the path of Moksha. Achamana-Punarmarjana and Marjana be followed with the Mantra viz. Dadhikravinno akaarisham jishnorasvasya vajinah, surabhi no mukha karat prana Aagumshi tarishat/ (May the Lord who is the Sustainer, Administrator and Evaluator in the form of Hayagriva the Victorious and the Seat of knowledge be worshipped to facilitate our Life without any obstacle). This Mantra may be followed by the afore-mentioned Mantra Aapo hi shtha while sprinkling water on the head of the devotee and touching the feet and thereafter recite Apo janayata cha nah while water is thrown round the head. Arghya pradaanam: Recite the Gayatri Mantra pour water thrice to the East in the morning, face north and pour water twice in standing position and face west in sitting posture as follows: Om Bhurbhuvassavah, Tat Saviturvarenyam bhargo devasya dhimahi, dhiyo yo nah prachodayaat/ Praanaayama should be done there after. Deva Tarpana:Adityam Tapayami, Somam Tarpayami, Angaarakam Tarpayami, Budham Tarpayami, Brihaspatim Tarpayami, Sukram Tarpayami,Shanaischaram Tarpayami, Rahum Tarpayami, Ketu Tarpayami// Keshavam Tarpayami, Narayanam Tarpayami, Govindam Tarpayami, Vishnum Tarpayami, Madhusudanam Tarpayami, Trivikramam Tarpayami, Vaamanam Tarpayami, Shridharam Tarpayami, Hrishikesham Tarpayami, Damodaram Tarpayami.

Gayatri Avahaana: Omityekaaksaram Brahma, Agnirdevata Bhrahma ityaarsham Gayatreem Chhandam Paramaatmam Swarupam, Sayujyam viniyogam/(The unique word AUM is of Parabrahma form, Agni is Main Devata, Brahma is related to Rishi, Gayatri is related to Chhanda, Paramaatma is all-pervasive and the terminal point of Moksha); Aayaatu varada Devi Akhsharam Brahmasammitam, Gayarimchhandasaam Maatedam Brahma jushaswa me (May I humbly request Gayati to guide me about Brahma); Yadannaatkurutey paapam tadhanaat pratimuchyatey, Yadraatrikurutey paapam tadraatriyat pratimuchyateyi( Let the sins committed during the day be destroyed in the day itself; let the sins done during the night be destroyed on the same night) Sarva varney Mahadevi Sandhya vidyey Sarasvati, Ojosi Sahosi Balamasi Bhraajosi Devaanaam Dhaamanaamasi Vishvamasi Vishvaayuhu sarvamasi Sarvaaurabhibhuurom ,Gayatriimaavaayahayaami Savitreemaavaahayami Saraswateemaavaahayayami,Shriya maavaahayaami, Balamaavaayaha yaami ( Sarva Varna! Sandhya Vidya! Sarasvati! Maha Gayatri! You are the embodiment of Radiance, the Grip Holder and of the Strength; the Shakti of Devatas, the Life of the World, the Veritable Universe and the Totality! May I invoke You Omkara Swarupa Savitri! May I invoke Chhandasas, Rishis and Lakshmi!); Gayatryah Gayaree Chhandah Vishwamitra Rishih, Savitaa Devataa, Agnirmukham, Brahma Shiro,Vishnur hridayam, Radrah Sikhaah, Prithivi Yonih, Praanaa paana vyaanodaana samaanaa sa praanaa swetavarnaa saamkhyaayana sa gotra Gayatree Chaturvimsatyaksharaa Tripadaa Shatkukshih, Panchaseershopanayaney viniyogah (I invoke Gayatri, whose Chhanda is Gayatri, Rishi is Vishwamitra, Agni is Face, Brahma is head,Vishnu is heart, Rudra is the tuft, Prithi is the generator as also Gayatri with Five Praanaas viz. Praana, Apana, Vyana, Udana and Samaana; white coloured; with the Gotra of Rishi Samkhyayana; with twenty four Alphabet Letters; Three feet; six bellied; five heads and the main deity of ‘Upanayana’). Gayatri Karanyaasah: Om tatsavituh Angushthabhyaam namah, Om varenyam tarjanee –bhyam namah, Om bhargo Devasya Madhyamaabhyam namah, Om Dheemahi Anamikabhyam namah, Om Dhiyoyonah kanishthikabhyaanamah, and Om Prachodayaat Karatalaprishthaabhyaam namah. Gaytri Anganyasah: Om tatsavituh hridayaayanamah; Om Varenyam Sirasey Swaaha; Om Bhargo Devasya Shikhaayavoushat; Om dheemahi kavachaayahum; Om dhiyoyonah netratrayaaya voushat; Om prachodayaat Astraaya phat; Om Bhurbhuvassurom iti dikbhandhayah. Dhyaanam : Muktaa vidruma hema neela dhavala cchaayair mukhyai stryakshanair yuktaamindu nibaddha ratna makutaam tatvaartha varnaatmikaam, Gayatreem varadaa -bhayamkusa kasaa shrubhram kapaalam gadaam shankham chakra madaara vinda –ugalaam hastairvaham teem bhajey/ (I pray to Gayatri who has five faces with the colours of Pearl, coral, golden, blue and white; three Aksharas or Letters, Moon-ornamented headgear, tatwas and varnaas, seated on kusha grass mat denoting purity and also possessing Kapaalam or skull, Gada or mace, Shankham or conchshell, chakram or wheel and two lotuses).In the morning Gayatri is of Rigveda Swarupa as a baby Girl with Brahma Shakti possessing four faces, seated on a soft hamsa / Swan and with shining jewellery; in the afternoon she is called Savitri as a grown-up youth with Rudra Shakti, three eyes, tiger skin, having Mudras of khatvanga (cut-limbed), trishula, Aksha valaya and Abhaya/ Protective Mudras; as mounted on a bull. In the evening, Gayatri assumes the form of Saraswati with Vishnu Shakti wearing purple silk dress exuding black colour as an elderly woman seated on a ‘Garud’. Visioning Devi Gayatri according to the timings, the devotee would then commence the recitation of Gayatri Mantra saying Mamopaattha samasta duritakshayadwara Sri Parameswara preetyartham : Pratah Sandhya

Gayatri Maha Mantra japam karishye/ Madhyahnika Gayatri Maha Mantra Japam karishey/ Saayam Sandhya Maha Mantra japam karishey viz. OM BHUHRBHUVASSAHA TAT SAVITUR VARENYAM BHARGO DEVASYA DHEEMAHI DHIYO YONA PRACHODAYAAT/ Each time, Gayatri Japa is best performed one thousand and eight times which is reckoned as Uttama; one hundred and eight times as Madhyama or fifty four /twenty eight times as heena / minimum. Gayatri Upasthaanam: First perform Pranaayama and recite: Uttamey Shikhare Devi Bhumyaam parvata murdhani, Brahmanebhoy hyanujnaanam gahha devi yathhaa sukham/ ( Devi Gayatri, You have the clearance to stay on top of the Meru Mountain by Brahmanas); Stuta maya varadaa Vedamataa prachodayanti pavaney dwijaataa, Ayuh Prithivyam dravinam Brahma varchasam mahyam datvaa prayaatum Brahmalokam ( As extolled by us Devi Gayatri! You are the bestower of our desires and the epitome of Purity, Veda Rupa and of two forms; kindly bless me on Earth to provide me long life, prosperity, Brahma Teja!) Surya Upasthanam (Pratahkaala): Mitrasya charshani dhritah shravo devasya sanaasim/ Satyam chitrasravastamam Mitro janaan yaayaati prajaanan Mitrodaadhara Prithvee – mutadyaam/ Mitra krishtee ranimishaabhichashte Satyaaya havyam ghritavadvidhema// pra sa Mitra marto Astu Payaswaan yasta Aditya sikshati vratena/ Na hanyatey na jeeyatey twoto nainama gumho Asnotyantito na dooraat(Surya is omni-scient and supports earth, heaven and all Beings vigilantly. May I offer my oblations of ghee to secure lasting blessings to that Supreme God as he is the Univeral friend to sustain Dharma, to insulate us against diseases, worldly difficulties and sins from far and near, as also to give us longevity and happiness.) (Madhyahne): Aasatyena rajasa vartamano nivesayannamritam martyam cha/ Hiranyayena Savita rathenaa devo yaati bhuvna vipasyan (Surya travels all over the Universe by his golden chariot with a special eye at the World and witnesess by the light of the souls of Gods and mortals of each one of their activities); Mitrasya Varunasya Agneh Chakshuh Devaanaam chitram Aneekam Jagatastasthushascha Atma Suryah Daivaa Prithiveem Antarihsham Aa Purasthat sukram ucharat Devahitam chakshuh tat Saradassatam pasyama jeevama saradassatam Nandaamaa saradassatam modaamaa saradassatam Bhaavanaa Saradassatam Shrunavaama saradassatam Prabravaamaa saradassatam Ajeetah Saradassatam jyok cha Suryam drsey (Let Surya who is the embodiment of Mitra, Varuna and Agnideva be empowered to dominate the soul of all moving and non moving Beings on Earth, Heaven and Atmosphere; May we vision and pray to him for hundred years and enjoy life for that time; May we be blessed with fame, hear pleasant things for hundred years, converse good words for hundred years, be victorious for hundred years and be with Sun God for hundred years.)

(Saayam kaale): Imam me Varuna shrudhee havamadyaa cha mridaya, Tatvaamavasyuraachakey Tatva yaami Brahmanaa Vanda maanastadaasaastey Yajamaano havirbhih Ahedamaano Varuneha Bodhyurusagumsa maa na Ayuh pramosheeh// Yacchhiddhi te visho yataaa pradeva Varuna vratam/ mineemasi dyavidyavi/ Yat kinchedam Varuna daive janebhidroham manushaascharaamasi/ Acchitte yattava dharma yuyopima maa nastamaadenaso Deva Risheeah/ Kitavaaso yadriripurna deevi yadvaaghaa satyamuta yanna vidma/ Sarvaa taa vishya stitireva devataa te syaama Varun priyasaah / (Varuna Deva! Kindly consider my request and provide me protection as I seek shelter with Veda Mantras; do not ignore my appeal to reduce my life span. I might have omitted my daily prayer knowingly or otherwise but do save me of the sin of negligence. Hereafter, I should be careful). After the ‘Upasthana’ of Surya / Varuna there ought to be Samishtyabhivandanam or collective salutation to Deities: Sandhyayai namah Saavitrainamah Gayatrai namah Saraswatyai namah Sarvaabhyo devaatabhyo namo namah/ Kaamo kaarsheen manyurakaarsheen namo namah/ (My prostration to the Deities Sandhya, Savitri, Sarasvati and all others; do forgive my sins done under the influence of passion and fury). Devata Vandanam:Praachai namah, Dakshinayai namah, Praachai namah,Urthvayai namah, Atharayai namah Antarikshayai namah, Bhumyai namah, Brahmaney namah, Vishnavey namah Mrityavenamah/ (Salutationns to the Deities of East, South, West and North as also to those in upper, lower and the Skies, to Earth, Brahma, Vishnu and Rudra). Aakaasaat Patitam toyam Yatha gachati Saagaram, Sarvadeva namaskarah Kesavam prati gacchati Om nanah iti// (Just as waters from Sky descend to Oceans, all salutations reach Keshava); Kayenavaachaa manaserviyairva buddhyaatmanaava prakriteh swabhaavaat karomi yadat sakalamparasmai Naarayanayeti Samarpayami/ (I dedicate whatever has been done by body, speech, mind and senses to Narayana).

Scientific Explanation of Gaytri Mantra

A sceintific explanation was offered by modern experts about the Gayatri Mantra: According to Astro-Physicists and Astronomers, a Sound is produceddue to the fast movement of Earth, Planets, and Galaxy or the Milky Way, called Akshya Ganga, with some 100,000 million Stars.

The Galaxy, the Moon and the Earth-all revolving around the Sun-each moving on their own axis at a mind boggling velocity of 20,000 miles per second, produce the Sound and the Sages named the Super Sound as OM. The Sum of the Gayatri Mantra states: The Earth (*Bhur), the Planets (*Bhuvaha), and the Galaxy (* Swaha) are rotating on their own axis at a great velocity as the Sound OM, which is the Formless Entity. The total Kinetic Energy genrated by these movements balance the over-all energy consumption of Cosmos and this is named the ‘Pranava’ or the Body Energy ie Mass of Galaxies multiplied by two: Mass x Velocity x 2. That Supreme Entity (God) who manifests in the Form of Utmost Radiance (The San or Savitur) is indeed worthy of surrender (Varenyam). One should meditate (Dheemahi) upon the Light (Bhargo) of that Entity (Devasya) and perform the chanting of OM. May He(Yo) guide in the right Direction (Prachodayat) our (nah) Intellect (dhiyo)!]]

NOTE: The above are the Two Versions of Sandhya Vandana Vidhi followed by Scientific Expanation of Gayatri Mantra. The Essence of Dharma Sindu is continued further.

Brahmachari Dharmas: Tatra Sandhyaatrayam agniparicharanam bhaiksham cha nityam, Tatraagni kaaryam praatah Saayamcha/ Tatra palaasha khadiraashwattha shami samidhah shreshthaastadalaabherka vetasaanaam/ Bhavadcchaabda purvikaa bhikhaa Vipraanaam saacha vipra griheshvewa, Aapaadi Shudra griheshu Aamaannam griheeyaat/ Asya Brahma Yagnopi nithyah, Saa chopaajkaranaat poorvam /(Trikaala Sandhya, Agni Paricharya and Bhiksaatana are regular duties. Agni Karya is required to be done possibly once in the morning and again in the evening or atleast in the evening properly. Samidhas or twigs of the palasha, khad ira, ashwattha, and shami vrikshaas are the best; failing which Arka or Vetasa samidhas are alternatives. Brahmanas should also perform ‘Bhikshaatana’ by clearly uttering the words of ‘Bhavati Bhikshaam dadaatu’ that too among the Brahmana grihas only, although raw rice among other residences too are acceptable. Yagna Karya is a regular duty of a Brahmana after performing Upakarma.) The left-over food of the Guru, or of elder brother or father might be eaten by a Brahmachaari. Day time sleep, application of kaajala on the eyes, paada rakshaas, Chhatra or sleeping on cots are forbidden acts. Taabula Bhakshana, Abhhyanjana snaana or oil baths and eating in glass plates are prohibited to Brahma chaaris, Yatis and widows. Consumption of honey, impure ( Ashoucha) food, Shraadhaanna is also debarred. MekhalaDanda-Yagnopaveeta- Koupeena-Kati Sutra are to be worn on the body of Brahmachari always and if any of these items are misplaced or torn, they must be replaced forthwith after discarding the earlier ones in running water flows. Referrring to the aforementioned Yagnopa -veeta Prayaschitthas, the following be also noted: If the Sacred Thread slips down one’s body by mistake, there must be four Ajyaahutis in the Grihaagni or otherwise by reciting the Mantras of Manojjoti and Vraatapatibhischa/ In case the Sandhyaagni Kaaryaas are deficient, then the Japa of Maanastoke Mantra hundred times. If there is a lacking of Bhiksha then the Japa of this Mantra be done eight hundred times twice over and resort to Punarupanayana. Alternatively, Tam Vodhiya Japenmantram Laksham chaiva Shivaalaye, Brahma chaari Swadharmaeshu nuunamchet purnametitat/ ( The Brahmachaari concerned should perform a lakh Japaas of Tam Vodhiya Mantra in a Shivaalaya) After his Upakarma, he should recite the Mantra, execute

Vishnu and other Devas and thentake up Vedaadhyana. This Mantra is also recited at the time of Aksharaarambha and Vidyaarambha also. In fact in the earlier Yugas even Brahmacharinis were required to recite this Mantra after Upakarma and at Vedaarambha : Dwija Streenaam Yugantarey mounji bandho Vdaayhayanmam chaasiit, Kali Yugetu naitadwayam Atah Streenaam Vedoccharaadou Doshah/ (Brahmanis in Kali Yuga are forbidden to have the Samskaraas of Upanayana and Upakarma and as such are barred from Vedoccharana is a sin). Anadhyaaya -Adhyayana Dharmas: In Kali Yuga, the Andhyaaya or those days when Vedaadhyana is forbidden are the two Pratipaada Tithis of any month, two Ashtamis, two Chaturdashis, Purnima and Darsha Tithis, Uttaraayana and Dkakshinaayana, and all the Sankranti days and the Surya and Chandra Grahanas. Excepting these days, Veda Shastraadikaas are required to be read, recited, analysed and cogitated upon about their meaning and even the ‘Goodaardha’ or Inner import.The Pradosha time of Chaturthi etc.tithis are supposed to be extremely significant for Anadhyaana. However, Vedanga, Ithihasa, Purana and other Shastras are exempted from the forbidden days of Andhyaya. Also, in the context of observing Nitya Karmas, Japas and Kamya Karmas/ Vratas, Yagna Karyas, Veda Parayanas, and Vedopadeshas, Anadhyaa is not applicable. As regards, Anadhyana Dharmas, it is necessary to touch the feet of Guru at the time of commencing and terminating Veda Pathana. Also before ‘Pranavocchaarana’ and after it, Bhumi sparshana or touching Earth is required to bedone. Vedaadhyayana is permitted in the night’s prathama Yaama as also the last. During the middle Yaamas, one should sleep to attain Brahmatwa. Also, no Brahmana could ever curse or entertain any trace of thought to the parents and Guru at any point of time; this has to be strictly observed by way of ‘ Manasaa-Vaachaa-Karmana’ dictum; indeed the goodness one might reap in the Veda pathana or for that matter any Adhyayana would be negated.’Samaavartana: The word Samavartana basically means taking Snaana after securing the blessing and instruction of Guru; hence the origin of the word Snaataka; this is done after providing compensations to the Guru in the form of Bhumi, Gold, Cow, horse, umbrella, foot wear, minumum three Vastras, foodgrains and vegetables. It is said that each Akshara or Alphabet learnt from Guru needs to be paid for by way of redemption of indebtedness to the Guru. A Snaatak is considered so in three ways: Vidya Snaataka, Vrata Snaataka and Paripurna Snaataka. A student who learns from his Guru in a Gurukula by twelve years is a Vidya Snataka; he who assumes the Upanayana Diksha, Savitri Vrata Diksha and Vedadhyayana for twelve years is a Vidya-Vrata Dikshobhaya Snaataka; finally a person who not only spends far more than twelve years with his Guru for Vedaadhayana, Vratas, Sandyhagni Karayas, Bhikshaatanaadi Brahma charyaacharana, Sarva Srotriyaacharana, and Vivahaadi Grihasta Dharmaanucharana like Ritu kaala Bharyaa gamana, and observance of sarva grihastadharmaas is a Sampurna Snaataka. Samaavartana Kaala Nirnaya: Samvartana is a post-Upanayana Kaala Karya; this needs to be therefore forbidden on Anadhyaaya-Pradosha Kaala, Mangal Shani Vaaraas, Dakshinaayana- and Pousha-Ashaadhas. Thus apart from the Riktaatraya, Purnima-Amavasya-Pratipaada Tithis, last three Tithis of Shukla Paksha, the complete KrishnaPaksha, Guru-Shukraastamadaadi kaalaas, Dinaksahya Bhadra Vyatipaata doshas etc, the kaala Nirnaya is to be made on any other Shubha Kaalaas are propitious for the Samvartana Kaala. To execute the Samaavartanaadhikaara Pradhaana Homa, the Shubha Nakshatras are Pushya, Punarvasu, Mrigaseerha, Revati, Hasta, Anuradha, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Shravana, Vishakha, Chitra and Jyeshtha. Then the Sankalpa has to be made by the Brahmachaari as follows: Mama Brahmacharya lopa janita Sambhaavita Sakala Dosha Parihaara dwaaraa Samaavartanaadhikaara praaptyaa Shri Parameshwara preetyartham Aajya homa purvakam Krucchatrayamaacharishye/ After the

Sankalpa since Kuucchaatraya Vrata is being initiated, Agni Pratishtha be done and after Chakshusi Aajyena, Four Ajyaahutis be done mainly to Agni-Vaayu and Surya , besides one Aajya each to Agni-Prithivi and Maha Devata; Vaya-Antarisha and Maha Devata; AdityaDyuevata/ Ashwini Kumaras; Chandra-Nakshatra- Dikpalaka and Maha Devata ; and to the Eight-some of Agnim Dwirvibhaavasum Shata Kratum Vasum Agnim Vaayum Suryam Prajaapatim/ The finale Mantraayukta Ajyaas be executed as per the Procedure and Prayaschitta Prayoga be completed before the Samavartana Sankalpa be made by the Brahmachari Vatu himself addressing the Parents if aliveand perform Naandi Shraadha before the Snataka Vrata. The do’s and don’t’s of the Snataka Vrataas includethe following: There should be no Snaana without ‘Shastra Vidhi kaarana’; no sleep in nudity excepting Stree sangama kaala; no running and jumping in rains; no mounting of trees; no getting into water wells; no swimming across rivers or water-bodies by hands; no act tending to risk in general and so on. Besides the mustdo’s include Nitya Yagnopaveeta dharana; Nitya dharana of Jalayuka kamadalu, Chhatra; Shira Vastra; paada raksha , Suvarna Kundala, Dharbha Mushti, Nityaadhyana-parata; Anaacharana of eka bhojana and eka paatra with Bharya; Nitya Bhojana to three or five Vipraas and Atithi Seva overnight.The Brahma chaari would resolve as follows: Shuklaambara dharassaam Sugandhi Priya darshana –ssyaam, Vibhave sati Jeernavaasaa malavadwaasaascha na shyaam, Raktam Vaasah shareera -peedaavaham vaa vastram na dharayishye/ (I shall wear clean, white and scented robes with good smell; with the aquisition of some wealth I shal discard uncouth and torn clothes; shall not wear red clothes as they disturb my mental peace); except those of my Guru’s I shall never wear other’s clothes, jevellery and maalas; shall never wear other’s yagnopaveetas and footwear; shall never see the shadow in water; shall not teach to a Shudra about gyan, dharma, vrata as these indeed are worthy of Upadesha; shall not offer my Ucchishta Bhojan nor the remainder of homa sesha prasaada to a low class person even a house maid or male helper; shall never stand in well water and perform ‘Aachamana’ as there might be a blemish while doing so in running water; shall not perform Aachamana by the water brought by another person; shall never try to clean one foot with another foot of my own; shall never move about with a hidden head in the day time; shall never take my food or greet another person with my footwear on; shall never draw or drag a chair or bench with my feet; shall try to perform only that many Vratas which I could perform properly; in case deficiencies are noticed in the conduct of Vratas that I perform, I shall observe Upavasa one day but is the deficiencies occur to my wanton negligence then I shlaa observe Upavasa for three days; and shall provide food for atleast three Brahmanas at each of my own meal).

TRITEEYA PARICCHEDA ( UTTARAARTHA)

V I V A H A P R A K AR A N A

Graha Maitri (Compatibility of Planets) : Udvahetu Dwijo Bharyaam Savarnaam Lakshanaityu -taam, Avyangaangeem Soumya naamneem Mrudvangeem cha Manoharaam/ (A Dwija needs to wed a woman of one’s own Varna with auspicious name , attractive features, delicate physique, thoughtful mind and even temperament.) The woman of such ideal characteristics should be selected on considerations of the past family background of the past eight generations but also on the deliberations of Nakshatra- Graha reflections of the Kanya. Briefly stated are the Adhipatis of the Twelve Rashis in which the Kanya’s birth occurred; In Mesha Rashi Mangal is the Head; Vrishabha-Shukra, Mithun -Budha, Karkataka-Chandra, Simha-Surya, Kanya-Budha, Tula-Shukra, Vrischika-Mangala, Dhanush-Brihaspati, MakaraShanaischara, Kumbha-Shanaischara and Meena-Brihaspati. Now regarding the considerations of ShatruMitras: To Surya, Brihaspati, Mangala and Chandra are Mitras/ friends; Shani and Shukra are Shatrus or Opponents but Budha is neutral; To Chandra, Surya and Budha are Mitras while Mangala-Brihaspati, Shukra and Shani are neutral and not Shatrus to Chandra; To Mangala, Budha is Shatru while Surya , Brihaspati and Chandra are Mitras, and Shani and Shukra are neutral. To Budha, Surya and Shukra are Mitras but Chandra is Shatru while Shani, Mangala and Brihaspati are neutral. To Brihaspati, Surya, Mangal and Chandra are Mitras but Shukra and Budha are Shatrus while Shani is neutral. To Shukra, Shani and Budhas are Mitras but Surya and Chandra are Shatrus while Mangala and Brihaspati are neutral. To Shani, Shukra and Budha are Mitras but Mangal, Surya and Chandra are Shatrus while Brihaspati is neutral. Guna Vichara: If the Vara-Vadhu’s Rashis are the same and thus also the Adhipatis, then it is stated that both of them enjoy the maximum of Five Gunas or Features but if the Rashi Patis possess enemity or neutrality then they are stated to possess Four Gunas; in the event of neutrality then the couple possess three Gunas and if they nuetralise enemity and friendship they have one Guna out of Five. Indeed if both are opponents to each other, their compatibility is negative and misplaced as they suffer ‘Agunatwa’. Gana Vichara: Persons born with the Nakshatras of Purvaphalguni, Purvaashaadha and Purvaabhadra, Uttara, Uttaraashadha and Uttaraabhadra, Bharani, Rogini and Ardra are known as Manushya Ganas. Those born in the Stars of Hasta, Revati, Punarvasu, Pushya, Sswati, Mrigasirsha, Shravana, Ashwini and Anurtadha are called Devba Ganas. The rest of the Nakshatras viz. Krittika, Asresha, Magha, Chitra, Vishakha, Jyeshtha, Moola Dhanishtha and Shatabhishak are of Rakshasa Ganas. If the couple under reference for compatability have the similar Star Groups the the marriage on the count of Gunas is stated to be ideal and auspicious; the combination of Deva and Manushya Ganas is of medium compatibility but Deva Rakshasa Ganas are avoidable as they are mutually quarrelsome to the verge of being enemies. Equally adverse are from Rakshasa-Manushya Guna types of weddings and they are too preventable. Thus there would be perfect suitability enjoying six of six Gunas if the couple are of the similar Ganas. The combination of Vara Vadhus of Deva Manushya too yields six Gunas; the mix of Manushya Deva Ganas of Vara-Kanyas results in Five Gunas; Vara Rakshasa and Kanya Deva Gana gives one Guna and both Vara and adhu are of Rakshasa Gunas then there is no Guna and the wedding would be a failure in the normal course. Rashi Kutam: If the Janma rashis of the Vahu and Vara are in the second and twelfth Rashis ie. Vrishabha and Meena, then the couple would suffer from poverty; in the ninth and fifth Rashis ie Ninth and Fifth Rashis ie.Dhanush and Simha then the couple would be childless; the seeventh, third, eleventh , fourth and Tenth Rashis, their family life would be of happiness and fulfillment. In case the birth Star is in different ‘Paadaas’then it would be auspicious. If there is the same Raashi, then the wedlock would be highly propitious. Rashi differences do not have any impact on the union. Difference of Nakshatra and similarity of Rashis leads to happy results and in such context there is no need to assess Nadi-Gana and so on. But in terms of Raashis, proposals of ‘Shashtaashtakaas’ or the sixth and eighth must be abandoned. In terms of ‘Dwi-dwaadasaha’ Rashis or the second and the twelfth ones, the results might be of medium nature. The rest of Rashis are worthy of consideration. In terms of Rashi-kuta , one could assess for seven Gunas in the background of Graha Maitri or Planetary compatibility, while in case of Dushta Kuta the assessement would be of four Gunas if Graha Maitri permits. But ‘Padaikyatha’ or identity of ‘Paadaas’ yields no Gunas. Naadi Vichaara: The Nakshatras viz. Ashwini, Ardra, Punarvasu, Uttara, Hasta, Jyeshtha, Moola, Shatabhishak, and Purvaabhaadra constitute ‘ Prathama Naadi’; Bharani, Mrigaseersha, Pushya, Purva Phalguni , Chitra, Anuradha, Purvaashaadha, Dhanishtha and Uttara- bhadra form the

Madhyama Naadi and Krittika, Rohini, Asresha, Magha, Swaati,Vishakha, Uttaraashaadha, Shravana and Revati are in the Charama Nadi or in th Last category.If both the Vadhu Varas have the same Naadi, then the result could even by Mrityu! Difference in Naadis enjoys the maximum of eight Gunas. Vadhu Lakshanaas: Yagnyavalkya Rishi stated that a bride should possess the following features: Ananya purvikaam Kantaamasapindaam yaviyasim, Arogineem Bhratrumatimasamaaraasha gotrajaam/ ( She should not have been wedded in the past, should be free from incurable diseases, should have fraternal or friendly attributes, and should not be of the same Gothra and Pravara; in other words she should not have ‘ Purushaantara Sambandha’ which is seven folded viz. Manodatta or already dedicated to another male by way of mind; Vaachaadataa or overcome by his skills of speech; Agni Pradakshina; who took the traditional Saptapadis or Seven Steps around Agni as a significant part of the Traditional Wedding; sexual contact; Garbhini already; and given birth to a child. Asapinda Nirnaya: Sapindas are defined as those whose Pinda daana is done together or whose ‘Moola Purusha’ is the same as distinguished from Asapindas. In the context of Pinda pradaana, this act is performed to three generations only ie. Pita, Pitamaha and Prapitamaha or Maata, Matamahi and Pramatamahi; beyond these three generations and the fourth generation elders are not eligible for Pinda Pradaana but upto the Sapta Purusha or the seventh generation person is eligible for ‘Pinda lepa kanaas’or morsels/ left overs of the Pinda sesha. In other words, in the case of the Vara or the bridegroom-would be, the seventh generation ancestor is the Moola Purusha and is the Sapinda / ‘lepa kana bhaksha’ and should on this analysis be forbidden for a marriage with a girl whose ancestry is pegged or counted at the fifth generation level only of the Vadhu; the reason for the seventh generation on the boy’s side and the fifth generation on the bride’s side is explained since the Pitru dwaara Sambandha or the relationship on the Paternal Side is determined by the seventh generation Moola Purusha who is of Vishnvaamsha while in the wife’s side the Moola Stree happens to be Devi Gauri. Hence the relationship of the Paternal side’s seventh generation and the bride’s fifth generation of the maternal side are forbidden for a wedlock. This has been explained as follows: Panchamey Saptamey chaiva yeshaam Vaivaahiki kriya, Kriyaaparaa Apahitey Patitaa Shudrataam gataah, Saptamaatpanchamaaddhheeman yah Kanyaa mudwahe—ddwijah, Gurutalpeena vignayessa gotraam chaiva mudvahan/ ( Those who perform marriages in the Panchama Sapta are considered as Shudras and ‘Patitas’since they are as bad as having performed Sagotra marriages on par with Guru Talpa Mahapataka!) While this was the fundamental Rule, there have been several exceptions with passage of times and as per Desha- Kula-Vamsha- Grama- Aachaaraas; Manu Vachana states: Paitrushva seyeem bhagineem Swastreeyaam Maaturevacha, Etaastistrustu bharyaardhey nopayaccheta buddhimaan/ ( One is prohibited to marry off paternal aunt’s daughter, mother’s brother’s daughter and mother’s sister’s daughter) but wedding mother’s brother’s daughter has now become a practice! Like-wise exceptions are permitted in many cases. Gotra / Pravara Lakshanas and broad classifications: Basically speaking the Progeny of Sapta Rishis viz. Vishwamitra, Jamadagni, Bharadwaja, Gautama, Atri, Vasishtha, Kasyapa plus of Agastya is known as Gotra. But keeping in view the saying: Gotraanaantu Sahasraani Prayutaayarbudaani- cha/ Gotras are countless. But major ones are classified in forty nine categories based on the availability of Pravaraas. Similar Gotras and Pravaras are considered as deterrents some times. But there are instances of dissimilarity as there could be Eka Pravara Saamya, or Dwi Pravara Samya too. However the General Ruling is only against the application of Eka Gotra but not so in Eka Pravara. Now the forty nine Gotras are as below: Bhrigu Ganaas are seven viz. Vatsa, Bida, Aashtimshena, Vaatsyaa, Vatsapurodhisa, Baijamathita, Yaska, Mitreyava, Vainya, and Shunakaas; Angirasa Ganaas are seventeen viz.Aayasya, Shaaraddhata, Koumanda, Deergha Tamasa, Karenupaalaya, Vaama Deva, Aoushnasa, Rahugana, Soma raajaka, Bruhadyuktha, Utathya, Raaghuva; Atri Ganaas are six viz. Atreya, Gavishthara, Vaakbhuktaka, Mudgala, Atithaya and Vaamarathya; Sumangala, Beejavaapa, Dhananjaya, Baleya; Vishwamitra Ganaas are ten viz. Kushika, Lohita, Roukshaka, Kaamakaayana, Aja, Kataa, Dhananjaya, Aghamarshana, Purana annd Indrakoushika.; Kashyapa ganaas are three viz. Nidhruva, Rebha and Shandilya; Vasishtha Ganaas are four viz.Vasishthaas, Kuninus, Upamanyus and Parasharas and Agastya Ganas are four viz. Idhmavaaha, Saambhavaaha, Somavaaha,Yagnavaaha, Darbhavaaha,

Agastya, Purnimaasa, Himodaka, and Paanika. It is possible there might be many more than this number. It is also stated that Bhrigu Ganas are only seven since Vatsa and Bida Ganas were merged into Jaamadagya ganas. In Vatsa Ganaas, there are some hundred two plus differences noticed including Markandeyas and Maandokaas. Their Pravara Rishis are five viz. Bhargava, Chyaavana, Aapnavaana, Auorva and Jaamadagnya. As regards, Angirasa Ganas, there are three kinds viz. Goutama, Bhradwaja, Kevala Rishis. Gautama-Angirasas have ten Ganas. Among Bharadwaajas and their four major Shakhaas ie. Bharadwaajas, Gargas, Rishis and Kapis, Vivahas are dis approved. Bharadwaaja gotra bhedas are over hundred sixty. Kevala- Angirasaas are six-folded viz. Haritasaas, Kutsas, Kanwas, Radhitaras, Vishnu Vriddhaas and Mudgalaas. Haarita Gotra bhedaas are as many as twenty two. Their Pravaraas are Angirasa-Ambarisha- Youvanaashva. For Kutsas the Pravara is Angirasa-Mandhata-Koutsa and so forth for the rest of the Rishis as afore mentioned. Haritasa-Kutsa Gotra Vivahas are forbidden. Atri Gotra bhedas are more than ninety four and here again among theAtri Ganas inter-Gotra weddings are not allowed since their Gotras and Pravara are invariably identical. Coming to Vishwamitra Ganaas, they are ten in number viz. Kushikaas, Lohitaas, Roukshakaas, Kamakayanas, Ajas, Katis, Dhananjayas, Aghamarshanas, Puranas, and Indra Koushikaas. Kashyapas are of three types: Nidhravas, Rebhas, and Sandilaas. Mutual weddings are forbidden in their cases also. Gotra-Pravara Varnana in detail: Bhrigu Ganas: Vatsa: These have three alternative Pravasas viz: Bhargava-Chyaavana-Aapavaana-Ourva-Jaamdagnya or Bhargava- Ourva-Jaamadagnya or Bhargava- Chyaavana-Apnavaana Bida: Bhargava-Chyavana-Aapnavaana-Ourva-Vaida or Bhargava-Ourva-Jamadgnya Aarshtimshena: Bhargava-Chyaavana-Aapnavaana-Aarshtimshena-Anupa or Bhargava-AarshtimshenaAnupa Vaatsya: Bhargava-ChyaavanaAapnavaana Vatsapurodhasa: Bhargava-ChyavanaAapnavaana-Vaatsya-Pourodhasa Baijamathita: BhargavaChyaavana-Aapnavaana- Baija-Mathita Yastaka: BhargavaVaitahavya-Saavetasa Mitreyava: BhargavaVaadhyashwa-Daivodaasa or Bhargava-Chyavana-Daivodaasa Vainya: Bhargava-Vainya-Paartha Shounaka: Three Pravaras viz. Shounaka or Gaartsamada or Bhargava-Gaartsamada or Bhrgava-Shounhotra. Vedavish wa Jyotisha: Bhargava-Veda Vaishwa- Jyotisha Shaatharaamathara: Bhargava-Shaathara-Maathara (Note: Excepting Yatstaka, inter-marriages are allowed) Aangirasa: Ayasya: Angirasa-Aayasya-Goutama Shaaraddhata: Angirasa-Goutama-Sharadhata Koumanda: Angirasa-Aotathya-Kaakshivata- Goutama-Koumanda or Angirasa- Aoutathya-GoutamaAoujisha-Kaakshivata or Angirasa-Aouthya-Kaakshivata Dirgha Tamasa: Angirasa-Aouthya-Kaakshivata-Goutama-Dirgha Tamasa or AngirasaAouthyaDirgha Tamasa Karenupaalaya:Angirasa- GautamaKarenupaalaya Vaamadeva: Angirasa-Vaamadeya-

Goutama or Angirasa- Vaamadeva-Barhadyukta Aoushnasa Gouytama Goutama Goutama Goutama Goutama allowed )

Aoushanasa: Angirasa- GoutamaRahugana: Angirasa-RaahuganaSomaraajaka: Angiras- SomarajyaBruhudhyuktha: Angirasa-BruhudhyutaUthyaa: Angirasa-AouthyaRaaghuva: Angirasa- Raghuva(Note: Inter-Gotra marriages not

Bharadwaaja: Bharadwaaja: Angirasa-Barhaspatya-Bharawaaja Garga : Angirasa-Barhaspatya-Bhardwaja-Shounya-Gaargya or Angirasa-ShounyaGargya or Bharadwaja- GargyaShounya Ruksha: AngirasaBarhaspatya- Bharadwaja-Vaandana-Maatavachasa Kapaya: AngirasaSaamahavya-Aourukshaya or Angirasa-Aamahavya- Aourukshaya Atmabhuva: AngirasaBharadwaaja-Barhaspatya-Vara-Ammabhuva (Note: Inter Gotra marriages not allowed) Kevalaangirasa: Harithasa: Angirasa-Ambarisha-Youvanaashwa ; In place of Angirasa, some Haritasa Gotras use Mandhata too. Kutsa: Angirasa- Mandhaatru- Koutsa Kanwa: Angirasa- Aajameedha-Kanva or Angirasa- GhouraKanwa Ratheetara: Angirasa-Vairupa- Rathitara or Angirasa-VairupaParshwadashwa or Ashtaadamshtra-Parshwadash-Vairupa Vishnu vriddha:AngirasaPourukutsthya-Traasadaswa Mudgula: AngirasaBhaamyashwa- Moudugalya or Angeras-Taarksya-Mougulya. Note: in this case Paraspara Vivahas are allowed except in Haridasa and Kutsa. Atri: Atreya: Atreya- Aarchanaanasa-Shyavaashwa Gavishthara:Atreya-Aarchanaanasa-Gavishthara or Atreya-Gavishthara-Pourvaathita Vaakbhuktaka: Atreya- Archanaanasa- Savaakbhuktaka Mudgula: Atreya-Archanaanas-Pourvaathita Atithaya: Atreya-Archaanasa-Atitha / Gavishthara Vaarathha: As above (Note: Neither among themselves nor with Vasishta-Vishwamitra Ganas, marriages are allowed.) Kashyapa: Nidhruva: Kaashyapa-Avatsaara -Naidhruva-Shandilya Raibhya: Kaashyapa- AvatsaaraRaibhya Shandilya: Kaashyapa- AvatsaaraShandilya or Kaashyapa-Asita-Devala

(Note: Inter-Gotra Vivahas are not allowed.) Vasishtha: Vasishtha: Vasishtha- Indrapramada- Aabharadvasu Kundina: Vasishtha- Maitravaruna-Koundinya Upamanyava: Vasishtha-Indrapramada- Aabharadvasu or Vasishtha-Aabharadvasu-Indrapramada Parashara: Vasishtha-Shaaktya-Parasharya (Note: Paraspara Vivahas are disallowed.) Agastya: Idhmavaaha: Agastya- Daadharyachyuta-Idhmavaaha Sambhavaaha: Agastya- DaadharyachyutaSambhavaaha Somavaaha: Agastya-DaadharyachyutaSomavaaha Yagnyavaaha: Agastya-DaadharyachyutaYagnavaaha Darbhavaaha: Agastya- DaadharyachyutaDarbhavaaha Saaravaaha: AgastyaDaadharyachyuta-Saaravaaha Agastya: AgastyaMaahendra-Maayobhava Purnaamaasa: AgastyaPournomaasa-Paarana Himodaka: AgastyaHaimavarchi-Haimodaka Paanika: AgastyaPainayaka-Paanika Note: No weddings in view of Sagotrata and Sa Pravatwa. Further, marriages are not possible between the Gotras of Bhardwaja and Vishwamitra, Kashyapa and Vasishtha, Vasishtha and Atri, Atri and Vishwamitra and so on. Sagotra Kanyaa Vivaha Prayaschitta: In the event of wedding between Sagotraas and Sa Pravara either out of ignorance or with full knowledge, the least that has to be done to leave that bride and perform Chandrayana Prayaschitta. If this fact was already known before the wedding then the Prayaschitta be doubled. Even the bride has to observe half of the Prayaschitta. Details of Chandrayana Vrata Vidhi have been mentioned in the foregoing pages. Abandoning the wife on this count of SagotraSapravara is not so much in terms of the observance of house hold duties as to forsake her for performing Punya Karyas including sleeping together and begetting children unless the Prayaschittha is duly executed. After the Prayaschitta, there has to be separation of bed and the outcomes for six years. In the even of non observance in this manner, the progeny and the partners in wedlock are stated to assume ‘Chandalatwa’ which occurs on three counts; Yama Smriti is quoted to state that there were three kinds of Chandalaas viz. those who assume Sanyasa formally, then reverts back to Garhastya, and beget children then the progeny are as bad as Shudras; the second way to Chandaalatwa would be a Brahmani weds a Shudra bringing a Sudra and the third way is to beget children from Sagotras ! Some Vivaha Nishedhaas: Prayudwaaha or exchanges of Vivahas by way of giving one’s son in wedding to else’s daughter and vice versa are to be strictly avoided unless due exreme economic and such other compulsions as the married life of either or both the parties concerned might be affected or the progeny might miss health, longevity and fulfillment. Also two weddings by a couple without gap of at least a year is preventable unless inevitable. In the case of an unfortunate death of a married daughter precipitating another marriage of the deceased with her younger sister with the same son-in-law has been a common practice in the days of yore or even now. Similarly the son-in- law concerned seeking to marry elsewhere even within a reasonable time of atleast a year would be a sign of curse and eventual misfortune. Again

Samana Sanskaraas like Upanayana or Vivaha or even the earlier ones to brothers of the same parentage must not be performed within a year or so. Half way through the construction of a house and performance of a Vivaha in the family are also avoidable. Any wedding in the family of a nephew or niece or son or daughter must necessarily have a gap of minimum six months. In oher words, three Auspicious Karyas in the same family should have a gap os six months. Much less that three Agni Karyas or Shubha Karyas like Upanmayana or wedding must be spaced by at least three months. Again there must be a gap of six months between Son’s wedding and that of the daughter. Also, do not perform bigger Shubha karya and then a small one on the same Mandapa since the Mandapa size and significance of the former function would be appropriate but not so with the smaller function. However necessary functions though smaller and inevitable like Naimittika Shantis and Garbha daanas be performed as they are time bound, but Griha Praveshas, Vratodyaapanas etc could be perhaps postponed. Nirbhandha Parishkaara: The normal Ruling is that Samaana samskaaraas should not be accomplished to two brothers in a family, much less like Vivahas without a gap of a year or so. But in case of necessity or requirement, this ‘Nirbhandhana’ could be waived by Dina Bheda, Mandapa Bheda, Kartru Bheda, and if possible Lagna bheda. However, for step children the basic requirement itself is a gap of six months. Pratikula Vichara: In the unfortunate eventuality of death of a ‘Sagotra Tripurusha’ or ‘Sagotra Tripurushi’ either on the Vara or Vadhu’s side after Vivaha-Lagna Nirnaya there would naturally be a Dosha as one needs to take views in the perspective of both Vaidika and Loukika view point ie Theoretical and Practical manner. There is ‘Vaagdaana Rupa Vidhi’ and another is ‘Tithi Lagna Nischaya-Tambula Pradaana Vidhi’. One has to take into account the ‘Sagotra Tripurushis’ ie. Vadhu’s parents, Grand parents and unwed aunt, while Sagotra Tripurushas on the Varu’s side are his Parents, Grand parents, brother/ sister in law who are all Sapindikas and the rest are called the Para Tri Purushaas.If any of them is no more, the possibility is that they are aged or in advance stage if sickness and the wedding be postponed and Shanti Karya be performed after the obsequies and Ashuchi. If both the parents are gone, then the wedding bev abandoned. The Ashuchi in the event of the father’s death is for one year, for mother it is for six months; if it is a brother or his son or any other Sapindakas then the Ashuchi is for a month. If father’s brother or grand father or grand mother or Unmarried Sister died then also the waiting period is one month etc. Once the obstacle in terms of waiting time is over, then revival of the wedding proposal be done and after prerforming Vinayaka Shanti, Shri Puja and other required Shantis, the wedding be duly accomplished. In this context, Shri Pujanaadi Shanti is performed by organising hundred and eight Tilaajya Homaas with the Mantras viz. Shriye Jaata addressed to Shri Devi, Idam Vishnu invoking Bhagavan Vishnu, Triambakam Yajaamahe Mantra to Rudra and Param Mrityo in favour of Yama Dharma Raja. At the end of the Tilaajya Homa, the Mantra be recited: Om Bhuh Swaahaa Mrityur nashyataam Snushaayai Sukham Vardhataam Swaaha/ Then there should be Go daanaas. Precautions before Vivaha: Before Upanayana and Vivahaas, one should take the precaution that during the Shubha Karyaas starting from Naandi Shraadha Puja upto Mandapo -dvasana, no predictable clashes of ensuing dates should intervene like Pitru-Maatru Shraddha Tithis, Darsha Shraddhas, Maasa Sankranti –Manvadi Shraddha / Tarpanas. It is stated that Nanndi Puja be performed upto ten days before the Vivaha: Eka vimshatyahrayagne Vivahey Dasha Vaasaraah, Trishatchoulopanayaney Naadi Shraadhaam vidheeyatey/ (Naandi Shraaddha be performed within twenty one days before Yangaas,within ten days before Vivaha, three days for Choula Karma and within six days before Upanayana. Once Nandi Shraddha is performed, Vivahas would be free from Jaata marana Mrita -ashoucha etc. This is in view of the Ruling: Vivaha Vrata Yagneshu Shraaddhey Homaarchaney Japey, Aarabdhey Sutakam nasyaadanaarabdetu sutakam/ Prarambho varanam yagney sankalpo vratasatrayoh, Naandimukham Vivaahaadou Shraadhey paaka parikriyaa/ ( In the context of Vivaha, Vrata, Yagnya, Shraaddha, Homa, Pujana and Japa, no ‘Sutaka’ could affect once these Karyas are in progress; the commencement of Yagna occurs with Varana, Vrataadis are intiated with Sankalpa, and Vivahaadi like Upanayana are initiated by Naandi Shraaddha once ‘Paaka Parikrya Prokshana’ or the formal offering of the cooked Prashada.). Thus after Naandi Shraaddh is accomplished, one could safely take the Bhojana of the Vivaha even if the Aashoucha occurs. Rajo dosha sutaka nirnaya: It is highly essential to ensure that the bride should be free from the apprehension of the occurrence of menses period any where in the vicinity of the wedding programs. If

this does happen unfortunately, the parents and the brothers of the bride would be adveresly affected with the risk of misfortune and Naraka Paata. The Kanya and the husband might become infertile . Reeligibility of marriage after the menses period of the Kanya would be restored by the Kanyaa Data on Go daana and Brahmana Bhojanas. On her part, the Kanya has to observe a day’s Upavasa and after breaking the fast by Go-Ksheera performm Ratna Bhushana Daana for revalidating her eligibility to wed. The Bride groom on his part might also perform Klushmanda Mantra Homa. In the event of the occurrence of menses of the Vadhu during the course of the Vivaha, then she should be given bath at once and a Prayaschitta Homa be performed by chanting Unjaana Taittireeya Mantras. Graha Bala to VadhuVaraas: Mukhyam Guru Balam Vadhwaa Varasyeshtam Raverbalam/ (Guru Bala is significant to the Bride and Ravi Bala is essential to the Bride Groom. The Second, Five, Seven and Eleven Places of the Lagna is propitious to the Kanya. The third , sixth and tenth Places from Lagna are of medium value provided Guru is appeased by way of Shanti; but the fourth, eighth and twelfth positions of Guru would be negative. However the fourth Place is passable subject to Puja-Homas which should be doubled in the Twelfth Placement and be twice intensified in the Eighth Position from Guru. As far as the Bridegroom is concerened in his Birth Chart, the third, sixh and eleventh Sthaanaas are good from the stand point of Surya. In other cases Graha Makha Puja would yield good results. As per Dharma Sindhu, Janmato garbhato vaa panchama varsha prabhtuti Ashtama varsha paryantam Kanyaa Vivaahey Uchitah Kaalah, Shadvarshottharam Varsha dwayam Prashastarah/ Shadvarga madhyenodwaahyaa Kanyaa varsha dwayam yatah, Soma Bhuktey tadastwadwadgandharvasha tatonala/ Navamadashyaamyor madhyamah, Ekashvarshadhamah, Dwaadashaadou Praayaschittaavah/ (Vivaha Yogyata to a girl commences from fifth to eighth year of her birth but it is stated that the Gandharvas and Soma control the girl child for two years each from the sixth to eighth. The time of her ninth to tenth years is stated to be of medium value and her Mada Kaala is in her eleventh year. From her twelfth year onward, there has to be Prayaschitta. [ In India however Sharda Act legally prohibits Balya Vivaha till the Kanya’s attainment of eighteenth year!] Vivaaha Bhedaas: There are eight types of Vivahas: Brahma-Daiva-Aarsha-Praajapatya-AsuraGandhrava-Rakshasa and Paischacha. ‘Yogya Vadhu Vara Vivaha’ or a decent arranged marriage is of the Braahmika type. Daiva Vivaha is defined as selection for wedding of a Ritwija in the course of Yagna. Accepting at least a cow by way of Kanya dana is that of an Arsha Vivaha.; since this is expected for Kumari Puja it might not be construed as ‘Kanya Vikraya’ or dowry. Praajaapatya Vivaha emphasizes that the Vadhu would live with the husband through the stages of Grihasthya and Vanaprastha and the husband should not take to Sanyasa. Aasura Vivaha is to extract all possible money from the Kanya’s family. When both the Vadhu and Vara get married with mutual consent, irrespective of all other considerations is called Gandharva Vivaha. ‘Balatkara Vivaha’ in battles or by coercion otherwise is Rakshasa Vivaha and marriage by sheer force is the worst viz. of Paisachika Vivaha condemnable as rape. In case a bride groom makes the commitment of wedding and does not turn up with satisfactory response for six months, the proposal of wedding may be taken as invalid. If Kanya Shulka is accepted by the male then the Vadhu might wait for at least a year. In the case of forced weddings and subsequent abandonment or due to consideration of Sagotratwa or napumsatwa, remarrriage might be approved; contrarily if the male partner was tricked into wedding due the bride’s congenital diseases, or bad character, or of barrenness, the bride’s parents should be penalised by the Law of the Land. Those Brahmanas who take part in Asura-Gandharva Vivahas would have to undergo Prayaschitthas of Eka Dina or Tridina Upavasaas respectively. But such Brahmanas who were parties to Rakshasa Paisachika Vivahas ought to observe Chandrayana Prayaschitta. Parivetta Prayaschitta: In case, the younger brother weds before the elder, then the younger is called ‘Parivetta’, while the elder is called ‘Parivitti’. Similarly, if the younger Kanya marries earlier to the elder, then the younger is called ‘Agredishu’ and the earlier is known as ‘Didhishu’. The Prayaschitta for such weddings demand that the both the sons should observe two Krucchra Vrataas each to absolve themselves of the trangressions, while the cocerned Kanyas observe one Krucchra each. In both the cases, the concerned fathers of the kanyas too should perform one Krucchra Vrata each but the Purohitas must undergo Chandraayana Vidhi. Exceptions to Parivetta: In the event of the elder brother being a step son or adopted son, or an invalid, napumsaka, hard of hearing or blind, or a Desha Sanchaari, Veshyaasakta, Deergha Rogi, Jaatibhrashta, Ati Vriddha, a

thief or vagabond, then there is no need for the afore-mentioned prayaschitthas; the same is applicable to Agridishus or those who are the younger sisters who married earlier for similar reasons. Kanyaa Daatru Nirnaya: The elders who are eligible to perform Kanyaadaana are her father, grand father, elder brother (Upanayana Yuta) or paternal uncle from father’s side or maternal grand father, maternal uncle and such close relatives could accomplish the Auspicious Task. If needed, mother too could perform. In an extreme case, the Vadhu could make a selection herself. The Pradhana Sankalpa in such cases could be done by the mother or the Kanya herself. Naandi Shraaddha has to be done by the same person doing the Pradhana sankalpa, but the mother of the Vadhu or herself should not; if need be the bridegroom’s threadmarried brother could do it. If it is a Dwitteya vivaha, then the bridegroom himself perform Naandi Shraaddha. Vivahaas of Vadhus born in hesitant Nakshatras: There are brides born in commonly apprehended Stars like Moola, Asresha and Jyeshtha; clarifications are as under: Brides born the the first three Charanaas of Moola are stated to terminate the bridegroom’s father; Asresha’s dwiteeya-triteeya charana’s are dangerous to the mother -in-law of the Vadhu. Jyeshtha’s last Charana is risky to the life of the bride’s elder brothers, brother-in-law of the Vara or her sister’s husband. Makha Nakshatra’s Prathama Paada is avoidable as some opine. It isalso stated that a bride having the name of a Nakshatra, tree, river, low class woman, mountain, bird, serpent or fear-sounding or of a dashi be avoided. It is asserted : yasyaapsu plavatey beejam hraadi mutramcha phenilam/ (In respect of the would be bride groom, his ‘Pumstwa Pariksha’ must be done prior the wedding; ie his semen must float in water and his urine must get froth and make sound. Similarly the bride’s senven features be examined viz. Kulamcha Shhelamcha Vapurvayascha Vidyaamcha Vittamcha Sanaadhataamcha, Yetaangunaan sapta prareekshya deyaa Kanyaa bhudhai ssesha machintaneeyam/ ( The bride’s seven-folded characteristics viz. Kula-Swabhava-Shareera-Vayas or age-Vidya-Dhana-Samrakshaka need to be examined. Vadhu Janma Maasa Nirnaya: The Janma-Maasa of the bride may also be assessed; Maagha, Pahalguna, Vaishakha and Jyeshtha are considered excellent; Margasirsha is of medium value. Ashadha and Kartikas are passable.If Surya is in Mithuna in Ashadha or if Surya is in Vrischika in Kartika, Deshachara might accept but not always.The same is stated to be of the same if Makastha Surya in Pousha maasa or Meshastha Ravi in Chitra maasa. If both the Vadhu Varas were born in Jyeshtha, wedding in Jyeshta Maasa is not in order. But ‘dwi-jeshtatwa’ on other Maasaas is of medium value. If only one is of Jyeshthatwa, Jyeshtha maasa is auspicious. Graha bala in Lagna: While in respect of Aasura Vivaha or weddings against dowry settlement which are of Adharma nature, Dharma Sindhu states that any time would be good enough : Saarva kaalamekey Vivaham! However, Mayukha Grandha states that when Surya in the ten Nakshatras after Arudra, the ruling of Vasishtha was that Vivaha-Upanayanaas be forbidden, although that view was not referred to either in Kousubha Grandha, Nirnaya Sindhu nor in the Martaandaadi Jyotisha Grandhaas and as such many Sishta Panditas do not support the view as quoted from Vasishtha. But most certainly, Vivaahas are prohibited on Amavasyas. Ashtami and Shasthi in Bahula Paksha are of ‘Alpa Phala’or minimal value though others are in order. Shukla Paksha Tithis are auspicious. Krishna Trayodashi is medium. Rohini, Mriga sirsha, and Magha are excellent and Uttara, Hasta, Swaati, Moola, Anuradha and Revati are appreciated by one and all. In Haradatta Mata or line of thinking, Chitra, Shravana, Dhanishtha and Aswini are considered superior, alhough if these are with Dushta Grahas they are rejected. Vadhu -Varas both require clearance from the view point of Tara Bala and Chandra Bala. If one of the couples does not enjoy Chandra Bala, then that can be rectified by Rajataadi (silver etc.) Daanaas. Meshah Kanyaa ghatassimho nakram yugmam Dhanuvrishayah, Meenasimho Dhanuh Kumbho jaadeenaamghaata Chandramaah/ ( Normally, Chandra destroys Mesha and other Rashis since the destruction occurs in Mesha, Kanya, Kumbha, Simha, Makara, Mithuna, Dhanu, Vrisha, Meena, Simha, Dhanu and Kumbha; Mesha Raashi persons are affected in Mesha, Vrisha Raashi persons are affected by Kanya and Mithuna raashi persons are affected by Kumbha and so on. The Ghaata Chandra or the destructive planet of Moon is forbidden in travels and battles. But the consideration of Ghaata Chandrama is not taken into account in the context of Choula Karma, Upanayana, Yagnas, Seemanta, Jatakarama and finally in Vivahaas. But, in the case of Mrityu Yogas, the Purvaa bhaaga of Parigha, Bhadra, Vyatipata, Vaidhruti, Tithi Vriddha Kshaya yoga, Gandanta, Surya

Sankranti, Dhumakethu paata, Bhukampa, and such inaupicious occasions Vivahas are certainly prohibited. Now in regard to Graha Bala in Lagna, Surya is beneficent in the third, sixth and eighth in the lagna. Chandra is benevolent in third, fourth and second; Angaraka is in third and sixth; but Budha and Brihaspatis are not benevolent in all places except twelfth and eighth. Shukra is generous in the second, fiftth, ninth, and tenth.Shani is good in sixth, third and eighth.Rahu and Ketu are good in ther eleventh position of Lagna. However, in case Surya is in Lagna; Chandra in Prathama, Shasth-ashtaka ,Angaraka in tenth; Budha and Guru in eighth; Shukra in third, eighth or six; Lagna in Sahani, Rahu-Ketu ; Lagnadhipati in sixth and eighth places; and if there is any Graha in Saptami then those positions are avoidable for the Vivaha. Also in Eka Vimshati Maha Doshas are avoidable in the fianalisation of Vivaha Muhurtas. ie in the context of Dushtra Tithi Vara Nakshatra Yoga Karanaas: If Mangala Graha is in the Ashtama Sthaana, Chandra is in sixth or eighth Position to Lagna, Shukra is in Shashtha, or Surya is on the Sankranti day, or in Lagna Khandanta- Tithi khandanta, and Nakshatra khandaanta, or if Nakshatra is inauspicious, and so do the Vaara-Kulika-Ardrayamaadi Doshas; Vaidhhruti-Vyatipata Chandra or Surya’s kranti saamya; Janma Rashi or Janma Lagna’s Ashtama Lagna; or exreme influence of Shasthanga in Papa Graha; if , Papa grahas are in seventh position Lagna; if Chandra or Lagna are in the Papa Graha’s second or twelfth position; if Vishkambha-Atiganda, Vyaghata , Vajra, Vyatipata, Parigha, Vaidhruti Shula, Ganda or such Duryogaas are in that daily Nakshatra, then such situations are better left out. Also, in case when Chandra-Tara Phalas etc. are not conducive then again, Vivahas are not agreeable. In such cases of deficiencies of Chandra-Tara Balas, daanaas are required to be performed: If Chandra is weak then shankha daana; for the shortage of Tara Bala, Lavyana Daana; for Tithi tandula daana; for the insufficiencies of Karana-Vaaras Dhanya daana, for weak Yoga then Suvarna daana are prescribed. Mandapa Nirmana Vichara: Among the components of Vivaha Prakarana, Mandapa Nirmana is required to be taken into account as per Shubha Tithi-Vaara-Nakshatras. Preparatory arrangements like the various inputs meant for Vivaha including acquisition of food raw materials, pounding for flour etc.; for Mandapa nirmana, Agni Vedika etc as also shopping for wedding and so on should be intiated as per auspicious days and time. Prior to the Muhurta day, the third, sixth, ninth days are negative for the actual preparations. The Vivaha Vedika or a raised platform in the Vivaha hall should have the four sided openings measuring twelve or ten or eight hastas or standard measures of a hand and towards the east of the Platform square type of inner vedika square to facilitate the seating of the Vadhuvaras and Vivaha Kartas and that inner Vedika should have four hand measures of Vadhu or five hand measures of the Vara as also mini-steps decorated with plantain trees in the four corners laced with mango leaf strings all around. Kanya Janma Graha Suchaka Vaidhavya Parihara Dana: Vishnu Pratima Daana is the complete negation of any indication of the Kanya’s widow-hood in her married life ahead after formal Shodashopachara Puja to the Pratima with four hands and Five Ayudhas followed by the Sannkalpa: Yanmayaa praanchi janushaghnaantyaapati samaagam, Vishopavishashastraardyairhato vaapiviraktiya praamyamaanam Maha ghoram Yashasoukhya Dhanapaham/ Vaidhavyaadya dukhougham tannaashaya Sukhaaptaye, Bahu Sowbhagya Vriddhyaicha Maha Vishnorimaanatanum, Souvarneem nirmitaam shaktyaa tubhyam sampradadey Dwija/ ( I am hereby offering this Vishnu Pratima daana to absolve all the sins committed by me in my previous births by way of hatred for my husbands and killed them by administering them poison or adverse medicines with full knowledge or by using weapons with the submission to pardon me and empower me to secure name-prosperity and happiness and most importantly to ensure that in the forthcoming Vivakika Jeevana to safe guard my Mangalya or my would be husband’s lealth and longevity.) After following the Pratima Daana and Brahmana Bhojana, the Vadhu’s parents perform Kumbha Vivaha by offering a Kumbha on top of which Varuna Deva Pratima and Vishnu Deva Pratima in Daana for the same puropse of destroy all doubts of Vaidhavya.Similarly Mrita Bharyaatwa Nirupanopaya is ensured by the prospective husband especially when he lost his earlier wife or wives by observing Praajaapatya Kruccha Vrata and three Chandrayana Vratas besides performing Charyajya homaas reciting Durga Mantra of Jaatavedasey etc and Vishnu Mantras followed by Dasha Brahmana Bhojana or carrying out a Brahmana Vivaha. Mrita

putratwa dosha parihara:This dosha is overcome by Brahmana Vivaya, Hari Vamsha Shravana, Maha Rudra Japa followed by one thenth of ghritaajya durva homa as prescribed in Hari Vamsha Grandha . Kanya Griha Bhojana Nishedha: ‘Kanya pratigraheeta’ or the son-in-law is to be considered as Vishnu himself and that is why the Kanya daatas or the parents of the bride are forbidden to eat in the house of the Parents- in- law till the arrival of a child to the Vadhu Varaas: Vishnum jaamaataram matwaatasyakopam na kaarayet, Aprajaayaam tu Kanyaayaam naashniyaattasya vai grihey/ Iti Kanya grihey Pitrorbhojana nishedhah/ Vagdaana Vichara: Before the wedding, the bridegroom’s father and family visit the bride’s house on an auspicious day to facilitate the bride and join the Party of the bride to perform Ganesha Puja and Varuna Puja. The boy’s father would make the Sankalpa on this occasion : Karishya maana Kanyaadaanaanga bhutam vagdaamam karishye, Tadangatvena Ganapati Pujanam Varuna Pujanam cha karishye/ Vivaha Sankalpa: The tradition has been that on the day of Vivaha or a day prior to it, the Vadhu Varas are given a Mangala Snaana in their respective houses by applying fragrant oil and Haridra on their heads and bodies; similarly the concerned parents too have the Mangala Snaanas and along with the bridegroom or bride as the case may be are seated together. The parents of the Groom make the following Sankalpa: Mamaasya Putrasya Daiva Pitra Runaapaakarana hetu Dharma Prajotpaadana Siddhi dwaara Shri Parameshwara preetyartham Vivaahaakhyam samskaara karma karishye/ Tathangatwena Swasti Vaachanam Maatrukaa pujanam Naandishraadham Nandinyaadi Mandapa Devataa sthaapanamcha karishye tatraadou nirvighnataa siddhyartham Ganapati pujanam karishye/ (In order to accomplish the blessings of Parameshwara by way of promoting ‘Dharma-Prajotpaadana’ and the Daiva-Pitru indebtedness of my Vamsha, I resolve to accomplish the Vivaha Samskaara of our son and as the components of the same will perform Swasti Vachana, Maatrukaa Pujana, Naandi Shraadha, Nandiniyadi Mandapa Devataa Sthaapana, and much before all these the Nirvighnata Puja of Shri Ganesha Deva). In respect of the Kanyaa Vivaha, the parents of the Kanya would make the Sankalpa: Mamasya Kanyaah Jaata Karma Nama Karma Suryaavalokana nishkramanopavesha—naanna prashana choula samskaaraanaam buddhi purvaka lopa janya praatyava parihaaraartham prati samskaaramartham krucchram tatpratyaamnaaya Go nishkrayee bhuta yathaa shakti rajata daaneynaahamacharishye/ (Since I failed to perform either inadvertently or otherwise the series of Samskaraas to this Kanya of mine like Jatakarma, Naama Karma, Suryavalokana, Nishkramana, Upaveshana, Anna Praashana, Choula Karma etc. considerable sum of sins was collected against me and as such am now prepared to prayaschittas like Artha Kruccha, full Kruccha, or in place there of am prepared to offer Daanas of Silver as per my capacity. In case the brother of the Kanya, or other near relations perfom the Sankalpa, suitable amendments be made; in extreme cases, the Vadhu Varas themselves could take the lead too in making the Sankalpa with appropriate amendments. There is a tradition of not performing the Pradhana Sankalpa or the Main Resolve to be done by the Kanyaa Daana Karta along with Swasti Vaachana before the Vivaha as they believe that this occasion is as good as and an initial part of the Vivaha; where as a large Section of persons think otherwise. In any case following Matrika Pujana, the bridegroom’s father or who soever is the chief Representative of the Vara has to perform the Naandi Shraaddha addressed to Pitrus with ‘Parana traya’ as the offering depending on whoever is alive. For instance if Matamaha or Matuh Pitamaha are alive or Pitamaha Prapitamaha are alive the Naandi mukha Uccharanas would vary suitably.From the bride’s side Garbhadharana Prakarana needs to be performed before Mandapa Devataa Shtapaana, Graha Yagna, Swasti Vachana or after Nandi Shradda; the Kanya Daata has to visit the bridegroom’s house and make the Sankalpa : Karishyamaana Vivaahaangatwena Varasya Seemaanta Pujaam karishye/ and after Ganesha puja, the father-in-law has to perform ‘Paada prakshaalana’ of the groom and facilitate him with Vastra-Pushpa Gandha-Dhupa-Nirajana and ‘Dugdha Prashana’ or offering him milk. Then the Groom is escorted by aVahana amid Mangala Vaadyas and taken to the Vadhu Griha. The bride’s father has to be decorated by his counter part with ‘Vastraalankaaras’ with due respects. He would then join the Puja of Arthanaareeshwara, Katyayani Devi, Maha Lakshmi and Shachi Devi Pratimas paced on a pre arranged Platform with Kalasha’s placed on a Square Vastra all around and then initiate the Gauri Hara Puja to Shiva Parvati Pratimas in a ‘Parasparaalingana’form or of mutually-

embracing pose; the Prayer to Gauri Haras states: Gouri Hara Maheshaana Sarva Mangala Daayakaa, Pujaam gruhena Devesha Sarvadaa Mangalam kuru/ A Deepa with the length of threads measuring the height of the Kanya be lit and offered to Gauri Haras and ‘shodashopachaaraas’ executed whereafter Suvasini Puja and Brahmana Bhojanaas be followed. Snaatakam: Grihaagatam Snaatakam Varam Madhuparkenaarhayishye/ ( As the Snaataka Vara and his Party have arrived at the bride’s house, Madhuparka be offered). Curd and Honey are called Madhuparka; milk and honey or even Gudodaka /Jaggery water could be the alternatives. The Hindu tradition is that as and when the Guru or Elders, or King visits one’s house, he is received with madhuparka as a sign of respect and veneration. In a yagna also, Rutvijas are venerated with Madhuparkas. On the arrrival of the bridegroom’s party, the bride’s father offers Gandha-Pushpas and light refreshments or Bhakshya Bhojana and till that time has to observe Upavasa and thereafter till the Vivaka Prakriya ie till the offer of the Kanya again he should be on empty stomach. Lagna Ghati Yantra Sthaapana: A Ghati Yantra be got ready by Brahmanas as per prescribed specifications and kept in a copper or Earthen vessel full of water either at half Sun Rise or half-Sun Fall in between any of the sub- Directions viz. Agneya-Nairruti etc or in the main Directions of North-South etc. This Ghati Yantra is a ‘Kaala- Sadhana Karana’. After setting the Yantra, GaneshaVaruna Puja be performed. Abhimukha-Vara Vadhu : As the Shubha Kaala is decided by the Jyotirvettaas, the Vadhu is seated looking east and the Vara is seated facing west with a new cloth curtain smeared with Sindhuri or Kunkuma decorated by Swastika Emblem in between; there would be two heaps of rice before their seats from a comfortable distance of which they could pick the grains. Both the Vadhu-Varas who are provided with the rice filling up either’s two palmfuls get ready meditating their Kula Devatas with the recitation of the Mantra : Aamuka Devataayai namah and the Jyotirvetta would recite Mangala -ashtaka Shlokaas till the Shubha Lagna arrives when the curtain in between is removed towards the northern direction with the Mantra stating Sumuhurtestu Pratishtha . Just at that moment, the Vadhu and Vara exchange glances of each other and are made to deposit the rice already placed in their both palms on their respective heads: this major act on the Vivaha is called ‘ Paraspara -akshtaa shiro dhaarana’. The Vara then would place ‘Darbhaagraas’ or the tops of the Darbhas in between the eyebrows of the Vadhu with Om Bhurbhuvasswah and leave away the darbha after wetting it with water. This would be followed by Veda Pathana led by Veda Vettas and at each break of the Mantra Khanda, Brahmanaas sprinkle Akshatas on the heads of the Vadhu Varaas. Kanyaa Daana Prakriya: The Jyotirvetta would rearrange the seating arrangement as a preliminary to the key act of Kanyaadaana; the groom would face east and the bride would face west while the Kanya daata and his wife would be seated on the southern side and having taken ‘Kushaas ‘in hand accomplish the act of Kanya daana as follows : [Mamopaatta duritakshaya dwaraa Parameshwara preetyartham shubhey shobhaney muhurtey Shri Vishnoraagnayaa Adya Brahmanah Dwiteeya ParaardheyVaivaswata Manvantarey Kali yugey pradhamey paadey Jambu dwipey Bharata VarsheyBharata Khandey Meror dakshina digbhaagey Aryaavartey or Shri Shailasya Ishanya orVayavya or Agneya pradeshey etc. Samastha Devataa Brahmana Guru jana sannidhou Asmin Vartamaana Vyavahaarika Chaandra maanena or Surya maanena --- Samvatsarey, --Ayanye—Rutou,--- Maasou,--Pakshou—Shubha Tithou— Shubha Vaasarey—Shubha Nakshatra---Shubha yoga-Shubha Karana Evam guna visheshana visishtaayaam] Amuka Pravaraamuka Gotromuka Sharmaaham Mama Samasta Pitrunaam Niratishayaananda Brahma lokaavaaptyaadi Kanyaa daana kalpokta phalaavaaptaye Anena Varenaasyaam Kanyaamutpaada ishyamaana santatyaa Dwadashaa Varaan Dwadasha paraamscha Purushaan Pavitrikartum Atmanascha Lakshmi Narayana preetaye Braahma Vivaaha vidhinaa Kanyaa daanmam karishye! ( After announcing the details of the Desha kaala details on the lines of [----] above, the ‘Kanya Daana Karta’ would recite the following : I, of Amuka Pravara Aamuka Gotra Amuka Sharma, am performing this Kanya Dana so that this auspicious act would facilitate the Phala prapti to let my Pitru Devaas to attain lasting happiness and Brahma loka Nivasa as also to pave way for the prospective generations out of the union of these Vadhu-Varaas to sanctify me and my wife as also twelve brides and twelve grooms in future besides pleasing Bhagavan Shri Lakshmi- Narayana !) The Kanya Daata would then leave the Sankalpa-Kushaakshatas on the ground with water and stands up and hands

over the Kanya to the Vara stating: Kanyaam kanaka sa sapannam Kanakaabharanairyutaam, Daasyaami Vishnavey tubhyam Brahmaloka jigeeshayaa/ Vishwabharam Sarva Bhutah Saakshinyah Sarva Devataah, Imaam Kanyaam pradaashyaami Pitrunaam Taaranaa- ya cha/ ( I am now handing over this perfect Kanya of mine who is duly ornamented with golden jewellery and Sadgunas to the Vara who is of Vishnu Swarupa with the objective of attaining Brahma Loka after my life-term. This memorable and auspicious action of mine is evidenced by the Whole Universe, Sarva Bhutas, Sarva devataas and is being performed to liberate my Pitru Devataas.). Having stated thus, he keeps filling up the Vadhu’s folded palms with Shuddhodaka or pure water through a golden ornament even as his wife standing to his right side enables him to do so and theVadhu in turn pours the water uninerruptedly into the folded palms of the Vara as the free flow of the water falls in a ‘copper’ plate kept underneath. The Kanya Daata then states: Kanyaa taarayatu punyam vardhayantu Shaantih Pushtistushthischaastu punyaaham bhavanto bruvantu/ and the Vaak chatushtaya or the Four Statements. Principal Kanyaa daana Statement: Aamuka pravaropetaamuka gotromuka Sharmaaham mama Samasta duritakshaya dwaaraa----[as in the Kanyaa daana prakriya above] and Amuka pravaropetaamuka gotraaya Amuka Sharmanah Parpoutraayaamuka Sharmana, Poutraayaamuka Sharmanah putraayaamuka Sharmaney Shridhara rupiney varaaya, Amuka Pravaraamuka -gotrasyaamuka Sharmanah Prapoutreem Amika Sharmanah Poutreem Amuka Sharmano mama Putreem Amuka naamneem Shri Rupineem Prajapai Devatyaam prajotpaadanaartham tubhyamaham sampradadey/ Following the long recital of the above Moolokta Sankalpa, the Kanya Daata leaves the ‘Shoddhodakaakshatas’ by his ‘Suvarnayukta hasta’ into the palms of the Vara; he further states: Prajaapatih preeyataam Kanyaam Pratigruhanatu Bhavaan/ three times. The Vara would say Om Swasti and touches the right palm of the Kanya and states thrice: Idam Kasmaa Adaat—Prithivi pratigruhnaat, Dharma Prajaa Siddhyartham Gruhnaat/ The Kanyaa Daata then bids farewell to the Vadhu and states: Gourim Kanyaamimaam Vipra Yadhaa Shakti Vibhushitam, Gotraaya Sharmaney tubhyam dattaam Vipra samaashraya/ Kanye mamaagrato bhuyaah Kanye meyDivi Paarshvyayoh, Kanyey mey Pushthito Bhuyaastwadaanaanmoksha maapunuyaam/ Mama Vamshakuley jaataa Paalitaa Vatsaraashtakam, Tubhyam Vipra mayaa dattaa utra poutra pravardhini/ Dharmeycha-arthecha kaameycha naati charitavyaa twayeyam/ ( This Kanya who was born to us in our Vamsha and brought up for eight years by us is being provided as Kanya daana. On Kanyaka! Do save us from all our sides by way of bringing good reputation to us and ensure our Salvation as also by way of your prospering with children and grand children; never ever cross the limits of Dharma-Artha- Kaama). The Vara then confirms too: Naati charaami/ or I too never ever transgress the limits, as implicitly agrees and accepts the gift with the pronounciation of Om Swasti/ The Daata would be then seated again and gifts away : Kanyaadaana pratishthaa siddhyardham idam Suvarnam sampradadey/ Then the Vara nods his head and accepts the gifts with Om Swasti!

Godaanaadi Mantraas: Dharma Sindhu provides the Mantras for various Daanaas as references and these might be useful in the context of Vivahaas also. Go daana: Yagna saadhana bhutaayaa vishwas – vaaghougha naashini, Vishwa Rupa dharo Devah preeyataamanayaa Gavaa/ (I am performing Go daanaa, since the Cow is not only the provider of milk inter-alia for Yagna Sadhana but also its excrements purify the various Karyas and thus derive the contentment of Vishwadhaari Paramatmaa too.) Hiranyaangulika Daana: Hirana garbha sambhutam Souvarnam chaanguleeyakam, Sarva pradam prayacchaami preenaatu Kamalaa Patih/ (Gold is born of Brahma and ushers all types of auspiciousness; a ring made of such gold provides happiness of Lakshmi Pati Himself. I am now offering the daanaa of such a golden ring). Kundala dwaya daana: Ksheerodamathaney purva muddhrutam dadey Shreeh preeyataamiti/ ( I am giving away two Ear rings as Daana since the same are reminiscent of the ear rings with which Shri Lakshmi was born at the time of the churning of the Ocean of Milk and indeed she would

thus be pleased by my action.) Valaya daana: Kaanchanam hasta valayam Rupakaanti Sukha pradam, Vibhushanam pradaasyaami vibhushayatu mey sadaa/ (This golden hand-wrist provides lustrous physical figure and happiness and thus I am giving it way as a daana to enhance the satisfaction of the Daana Graheeta and satisfaction to Paramatma). Tamra Paatra daana:Paraapavaada paishunyaada bhakshasya cha bhakshanaat, Utpanna dosho daanena Taamra paatrasyanashyatu/ The Daana of this Copper Vessel would demolish the sins of carrying tales to misdirecft others as also due to consuming ‘Abhaksha Bhakshana’ or eating unworthy food). Kaamsya Patra daana : Yaani paapaanikaamyaani Kaamotthaani kritaanicha, Kaamsya paatra pradanena taani nashyantu mey sadaa/ (I hereby perform the daana of a bronze plate for taking food in it so that all the blemishes arising of Kaama or desires get annuled forthwith). Rajata paatra daana: Agamyaagamanam chiva Paradaaraabhimarshanam, Roupya paatra pradaanena taani pashyantu mey sadaa/ ( Charity by way of Silver Vessels would demolish the sin of union with women other than one’s wife, especially of low class women). Like wise, daanaas of servant maids, buffalos, elephants, horses, Bhumi, Golden vessels, books, beds, houses, and so on.

Akshataaropanaadi Achaaraas ( Traditional Customs): Reverting back to the main line of Vivaha Prakarana, Dharma Sindhu continues the narration of the new coulpe taking snaanaas, ‘Kankana bandhana’ or tying their wrists with Sacred Bonds and ‘Akshataaropana’or exchange of Akshatas or Sacred Grains, Tilaka dharana, flower garlands, Mangala Sutra dharana by the groom around the neck of the bride, Kanchuki dharana, Ganesha Puja, Laddudharana, Utaariyanta grandhi bandhana, Lakshmi Puja and such traditions as per Desha-Kaalaprakaaras. Vivaha homaas: The formal part of the Vivaha Prakarana is the Homa-Ajyahutis after the Vadhuvaraas are seated on the Vivaha Vedika amid Veda Ghosha. Having pronounced the Desha Kaala details, the Head of Brahmanas would state: Pratigriheetaayaamasyaam Vadhwaam Bharyaatwa siddhaye Vivaah homam karishye/ ( In order to attain complete status of ‘Bharya’ to the ‘Bharta’ now newly wedded, Vivaaha Homam be performed in the formally prescribed Vedic Manner ). The Vivaahaagni needs to be protected till Chaturthi homaas are completed ie. till Grihaa Praveshaniya homa is continued. If not, two homaas are required to be performed! Some experts opine that the Vivaha homa needs to be retained for twelve nights! Griha praveshaniya Homa: This homa needs to be performed after the Vadhu Varaas enter the latter’s residence . It is not correct to perform the Vivaha Homa and the Griha Pravesha homa together. In case the entry into the house happens after mid-night, the Homa could be done next morning. After pronouncing the Desha Kaala details, the Homa Sankalpa states: Mamaagneyr -gruhyaagnitwa siddhi dwaraa Shri Parameshwara preetyartham Griha Pravesha neeyaakhyam homam karishye/ In case, the Graha Pravesha is done six ghadiyaas before the Sunset, then Vara may go ahead performing the usual Aouposana Homa thus taking into account the prescribed restriction that the Vadhu Varaas should observe three nights of Brahmacharya. The Aouposana on Griha Pravesha on that day would be counted against the three days of Brahmacharya and the Grihapravesha Homa need not be duplicated. The Brahmacharya condition involves Bhu shayana, and resriction of Kshura Karma and non-salt food. Mandapodwaapana Karyaakaarya Nirnaya: Nasnaayaa dutsaveyteetey Mangalam vinivartuacha, Anuvrajya surudbandhu narchyitveshta Devataam/ (At the end of Utsavaas or Mangala Kaaryas or having despatched Relatives or after worshipping Ishta Devataas, one should not take bath immediately); Snaanam sa chelam Tila mishra karma Pretaanuyaanam Kalasha Pradaanam , Apurva Tirthaamara darshanam cha varjyayen magalatobdamekam/ (Taking bath with full dress on, or with Tilas, or after walking along following a dead body, there should be no Kalasha daana, or new Tirtha Kshetra darshana or participation in Mangala Karyas for a period of one year). Maasashatkam Vivaahaadou Vrata praarambhanepicha, Jeerna bhaandaadi na tyaajyam Griha sammaarjanam tathaa/ (In the case of Vivaahaas or Vrata praarambhaas, the spoilt bhandaas (pots) should not be disposed off for six months, nor that the house should not witness notable repairs or changes. Urthvam Vivaahaatputrasya tathaacha Vrata bandha -naat, Aatmanomundanam chaiva Varsham Varshaarthamevacha/ Maasamanyasya

samskaarey Trimaasam Choula karmani, Pinda daanam Mrudaa snaanam na kurtaattila tarpanam/ (After performing the Vivaha of one’s son, there should not be any Upanayana or Choodaa Karma for one year; for six months chooda Karma; within three months Vriddhi Shardhayuta Mangala Karya; for one month mundana. Also for one one month there should not be Pinda daana, Mrittikaa snaana or Tila Tarpana not only for the self but also for the Sapindaas. However ther is no restriction of Mundana applicable in the case of Upanayana as it is not due to Karma-anga Prapti.

Vadhu Griha-Pravesha: Vadhu Pravesha at the house where husband stays should be done within sixteen days on even numbered days or on the fifth, seventh or ninth days at the Sthira Lagna on a night but not on a newly built and undwellled herebefore house. On the next day after Vivaha is also good, but certainly not on the sixth day. If the Vadhu Pravesha is done as indicated above, there is no need to examine Tithi-Vaara-Nakshatra or Chandraadi Bala as per Gochaara; also Guru-Shuktaastaadi Doshas nedd to be examined.However, there may be only one precaution and that is the Vadhu Pravesha should not be done in case on that day there should not be Vyatipaata yoga, Kshaya Tithi, Grahana, Vaidhruti, Amavasya, Sankranti including Maasa Sankrantis, Bhadra etc. At the entrance of the New Vadhu in the husband’s home or in the case of leaving her parents house for Vivaha, there is no restriction of Shukra Vaara as otherwise observed on other Shukra vaaraas. In case the sixteen days limit is crossed, Vadhu Pravesha is auspicious on Vishama or odd Dina, Vishama Maasa or Vishama Varsha , since on the even numbered days, or months or years, there is a risk of Vaidhavya or widow-hood. Also, afrer the cut-off number of sixteen days, Vadhu Pravesha is auspicious in the Nakshatras viz. Ashwini, Rohini, Mrigaseersha, Pushya, Magha, all the three Uttaraas, Hasta, Chitra, Swaati, Anuradha, Moola, Sharavana, Dhanishtha and Revati. After a month after the Vivaha, the prescribed months are Aswiyuja, Maagha, Phalguna, Vaishakha and Jyeshtha. Among the Tithis, Vadhu Pravesha is auspicious on all excepting Chaturthi, Navami, Chaturdashi and Pournami.As regards, days all the days are good excepting Sundays and Tuesdays. After five years, Vadhu Pravesha loses relevance of odd and even days, months etc.

Vadhu’s Dwitiya Pravesha: The Second entrance of the Vadhu is also considered as significant and the propitious timings are as follows: In case the ‘Dwiteeya-Aagamana’ happens within the sixteen day barrier of Vivaha, then there are no restrictions applicable such as Adhika maasa, Vishnu Shyana Maasa, Sama Varsha, Prati Shukra Vaara Nishedha and so on. Again of the re-entrance is within the sixteen days, especially on the eleventh day if on a Sama Vaara / even day of the week, then no consideration of TithiNakshatra-Yoga is applicable. Also the constraint of Prati Shukra Vaara is not applicable to the Gotris of Kevala Angirasa, Kevala Bhrigu, Bharadwaaja, Vashishtha, Kashyapa, Atri and Vatsa. The Prati Shukra limitation is also not applicable to those born in the Prathama Paadaas of Revati, Ashwini, Bharani, and Krittika while Chandra is present and Shukra is blind therein. The applicability of Nitya Shukra Vaara Gamana is also nil duringthe Durbhikshaas, Upadravaas, Vivahas, Tirtha Yatraas or within the same village, township or city.

Vadhu’s Prathama Vatsara Nivasa in the In-Law’s House: In the first Ashaadha Maasa after the Vivaha, the Vadhu is forbidden to stay in the in-law’s house as her mother in law has the risk of her house. If there occurs a Kshaya Maasa in the first year’s stay of the new bride, then there would be risk of her own life. Her stay in the In-law’s house in Jyeshtha Maasa is risky of the life of husband’s elder brother; her father is exposed to risk in Pousha Maasa, Mala Maasa Chaitra is risky for her husband; again if she stays in her father’s house in other months, her father gets exposed to risk. If no body else stays at

the same place in that house excepting her husband in the Mala Maasa Chaitra, there would however be no risk to anybody.

Punarvivaha: If there is an apprehension of Dushta Lagna-Nakshatra-Yoga Ashubhaas, then PunarVivaha be executed along with Kushmaandi-Ghrita-Homa Vidhi to the Vadhu Varaas. Also if the earlier bride were a drunkard, vyabhichari, barren, full of diseases, spendthrift, quarrelsome and Pati –dweshi, then again Punarvivaha Vyavastha is a practical Vedic Dharma. The relacement wife who is obedient, sincere, adept in household chores, Praya bhashani would be a fit candidate for Punar Vivaha; but there is an obligation of parting with one-third of the husband’s property and earnings in favour of the first wife. If the earlier wife is too poor and unable to sustain herself then the male parner should maintain her. According to Manu : Adhivinnaa tu yaa Naari nirgattchedrushtitaa grihaat, Saa Sadyah Saanniroddhavyaa twaajyaa vaa Kula sannidhow/ (If the earlier wife gets angry and decides to leave the husband, then the husband should prevent from leaving or alternatively abandon her in the presence of the ‘Kulasthaas’. In case the earlier wife is dead, then ‘Punarvivaha’ be performed in the Vishama Varsha since in the Sama Varsha re-marriage is fraught with the risk of the Kartha’s own life. He has to first perform ‘Maha Rudraabhisheka’or Mrityunjaya Japa to ward off any adverse impact of performing the second wedding. But one should not agree to a remarriage with a third hand Kanya, lest there would be an eventuality of the Vadhus’s death or Vaidhavya. If need be the third Vivaha should be of the type of Arka Vivaha. On a Sunday or Saturday in Hasta Nakshatra or any other Shubha Dina, the third wedding by performed invoking Surya Deva and after Pradakshinaas pray to him: Triloka vaasin Saptaashwacchaayayaa sahito Ravey, Triteeyodwyhajam dosham nivaaraya sukham kuru/ Then with Ablinga Mantras perform Puja, Gudaanna Naivedya, Pradakshina. The Brahmana on behalf of Arka as Kanyaa data makes the Sankalpa and after Vivaha Homa declares the Kanya as his Vedic wife.

AHNIKAACHAARA PRAKARANA

Brahma muhurtey utthaaya Shri Vishnum Smrutwaa Gajendra mokshaadi pathitwaa Ishta Devataadi Smaret/ Samudra vasaney Devi Parvatastana manditey/ Vishnu Patni Namastubhyam Paada sparshyam kshamasva mey, Iti Bhumim Praarthya Gavaadi Mangalaani Pashyet/ ( One should rise from bed at Brahma Muhutra, remember Shri Vishnu by uttering Gajendraadi Stanzas and pray to Vishnu and Vishnu Patni Bhu Devi whose Vastra is Samudra and her chest like mountains. I touch your feet Devi! Having said thus one should vision Mangalika Swarupas like Cows.) Not rising from bed at Brahma muhurta is stated to be a sin: Braahmey Muhurtey yaa Nidraasaa Punya Kshaya Kaarini, Taam karti Dwijey mohaat paada krucchrena Shudryati/ ( Not waking up from sleep at Brahma Muhurtha would be an abrasion of Punya and not touching the Bhu Devi’s feet would lead to Shudrawa). Vishnu Purana defined Brahma Muhurta: Raatreh paschima yaamasya Muhurto yastruti-yakaha, Sa Brahmaa iti Vigneyo vihitah sa pabhodaney/ Pancha pancha Ushah kaalah Saptapancha -arunodayah, Ashta Pancha bhavet praatastatah Suryodayah smrutah/ Considering a Muhurta or two ghadiyas or 48 minutes approx. Brahma Muhurta is from 4.08 am to 4.56 am assuming Ushodaya or Sunrise at 5.44 am. Incidentally Amrita Kaala or Jeeva Kaala is stated to be from 2 am to 2.48 am most ideal for Maha Yogis. First view

of a person on opening his eyes is at his right palm saying : Karaagre vasatey Lakshmih Kara madhye Sarasvati, Kara muley sthito Brahma Prabhaatey kara darshanam/ After viewing Lakshmi on top of the palm fingers, Sarasvati in the middle of the palm and Brahma at the bottom of the palm, the person concerned picks up a grass root, proceeds to the Shouchaalaya wearing the Yagnopaveeta around his neck covering his nose around the ear from the rear side to complete the ablutions which should never be done on the road side, water bodies or their banks, inside or around temples nor facing Surya, or cows.

After Danta dhaavana, the Snaana in a river or waterbody includes a Sankalpa: Mama kaayikavaachika maanasika dosha nirasana purvakam Sarvakarma sushuddhi sidhyartham paatahsnaanam karishye/ (With a view to uproot my physical, vocal and mental borne shortcomings and to achieve cleanliness in all my actions in the day ahead, I shall perform my morning bath). On cleaning the body parts, one should do Aachamana ie sipping water three times facing east or north but not west or south , leaving out the right thumb and the forefinger as the other three fingers are bent while reciting the Marjana Mantraas of Apohishthaa mayo bhuvah taanaurjey tathaatana, Maheranaaya chakshasey yo vah shivatamorasah/ Tasya bhajaayatehanah Usiteerava Maatarah, Tasma aranga maamavah Yasyakshayaaya jinvatah/ Aapojanayata cha nah Om Bhurbhuvaassuvah/ [ Note the meaning of this Mantra in the Sandhyopaasana Title ahead]

Then saying Imam mey Gangey perform ‘Jalaalodana’ or swimming and Aghamarshana with the Mantraas : Rutamcha Satyam cha abheedaat tapasodhya jaayata,tato Raatrasya Jaayataa tatassamudro Arnavah/ Samudraarnava vaadadhi Samvatsro Ajaayata, Ahoraatraani vidadhadviswasya mishato vashi/ Suryaa chandramasou Dhaataa yathaa purvamakalpayat Divam cha Prithiveem chaantariksha mathoswaha/. This would be followed by the recital of Paapa Vimochana Mantra viz. Drupaadi vamunchatu Drupaadi venmu- chaanah, swinnasnaatvi malaadiva putam pavitreneyvaajyam Aapahsshuddhantu mainaasah / (May Paramatma cleanse up my ignorance and demolish my inexcusable sins just as a person is freed from a punishment rock or is profusely sweating and gets sanitised by His grace) as also perform Triraachamana and Tarpana:

Tarpana is done with ‘Savyopaveeta’ first to Brahma and other Devatas, then with Upaveeta as a maala / garland around the neck to Dwaipayana and other Rishis and at the end with ‘Apasavyopa -veeta’ to Somah Pitruman, Yamogiriswaan, Agnishvaattaadi Pitaras. Pursuant to the snaanaadi at a river or water body, the Brahmana takes Punah Snaana at his house with hot water if need be reciting the Mantraas viz. Shanno Devi, Aapah punantu, Drupadaadiva, Rutamcha and Apohishtha/ Griha snaanas might not repeat the Sankalpa-Aachamana-Aghamarshana-Tarpanas once again. Snaanaantara Vastra dharana: After removing the wet cloth with which the Snaanaas are done, a dry and white Vastra and Uttareeya are worn. Do not carry the left over wet vastra on one’s shoulders but his dress code is stateted to be incomplete without ‘Uttareeya’ and Underwear and no Brahmana could perform Shrouta and Smarta Karmas without these.

Snaana Vidhis: While Praatah-Maadhyaahnika-Saayam Kaala Snaanas are of Nitya or regular nature, quite a few naimittika snaanaas are prescribed such as the Sparsha Snaanaas by touching Chandalas, Sutakaas or after deaths, Prasuti after births, Rajaswalas, Chitaa Kashthas or burnt wood, dead bodies, or just born babies or touch of shadows. Chandalaadi Sparsha requires snaanas by ripple effect ie by way of transfer from person to person. Marana-Janma-Shraaddha-Janmadina-Asprushyataas require cold water Snanaas. In the Nitya Snaana there may not be the restriction of having to perform Tarpana but taking meals after Nitya Snaana certainly calls for Upavasa Vidhi. Grahnas and Sankrantis involve that bhojana without Naimittika Snaanaas would call for eight thousand Gayatri Japa. Even a mere touch of a dog, crow or chandala would require Snaana and without it a meal would entail Upavasa for three nights. In addition to the Nitya Naimittika Snaanas, there is a need for ‘Kamya Snaanas’ or those Snaanas readying for Karyas in the observance of Amavasya, Vyatipaata, Ratha Saptami, Kartika-Maagha Snaanaas and so on. Further, there are ‘Gouna Snaanaas’such as the following: Mantra Snaana is in the context of reciting the Mantras like ‘Apohishtha’; Gaayatra Snaana is on account of Prokshana after Dasha Gayatri Japa; Agneya Snaana is smearing Bhasma from Homa Karyaas all over one’s body ; Kapila Snaana is to perform ‘marjana’ all over one’s body with a wet piece of cloth’; Vishnu Charana Jala Snaana and Guru Paada Jala Snaana are self-explanatory. Incidentally, all these and such Gouna Snaanaas do bestow Shuddhi or purification but Shaddha Snaanaas do not yield the same kind of Shuddhi. Tilaka Vidhi: It is desirable to smear the Pratahkaala Bhu- Mrittika , Bhasma from Agni Homas, Gopi chandana, Tulasi Mula Sindhu or burnt Tulasi Root’s powder, Mrittika of Samudra-Bhagirathi Tata, etc.on one’s forehead, belly, chest, neck, right hand and ear by left hand, and vise-versa, back and back-bump while taking the name of Keshva on Shukla Paksha , Sankarshana in Krishna Paksha and Vaasudeva on the forehead. Bhasma Tripundra: Those Pavitaatma Maanavas who apply Tripundra Bhasma in the context of Shraaddhas, Yagnaas, Japaas, Homaas, Vaishwa Devaas, or Deva Pujaas are stated to the conquerers of Mrityu.

Sandhyopaasana

Uttama Taarakopetaa madhyamaa Lupta Taarakaa, Adhamaa Surya sahitaa Praatah Sandhyaa Tridhaamata/ Uttamaa Surya sahitaa madhyamaa lupta Bhaskaraa, Adhamaa Taarakopetaa Sayam Sandhyaa Tridhaamataa/ (Praah-sandhya is best performed in the presence of Stars on the Sky; when Stars are invisible then the time of Sandhya is of medium type but when Suryodaya has taken place then the Sandhyopaasna is of minimal value. Conversely, the Saayam Sandhya is best done while Surya is still present, after Sunset the Sandhya is of medium worth but when Stars appear on the Sky the Sandhya worship is of poor quality.) Maadhyaahnika Sandhya is scheduled at half prahara of the Sayamkaala Samaya. The Tri Sandhyas be idally performed on the banks of Rivers or Water Flows but since there are obvious limitations of kindling Agni on the water flow banks, the Gruhaagnis are more suited to one’s own houses.

Sandhyaa Prayoga: Holding two pieces of Kusha grass by both the palms or one ‘Pavitra’or one double Kushas stringed together, one should perform Aachamana and Pranaayaama (Breathing exercise by way of ‘Puraka’ or inhalation of fresh air into lungs, ‘Kumbhaka’ or retention of air making way for the fresh air by contraction of muscles and ‘Rechaka’ or exhalation or pushing out impurities of air).Then : Pranavasya Parabrahma Rishih Paramatma Devata Devi Gayatri Chandaha, Saptaanaam Vyaahruteenaam Vishwaamitra Jamadagni Bharadwaaja Goutamaatri Vasishtha Kashyapaa rishayah/

Agni Vaayavyaaditya Brihaspati Varunendra Vishwey Devaa Devataah, Gayatrushnik anushthup brihati Pankti Trishthup Jagati Chhandaamsi/ Gaayatrya Vishwaamitra Rishih Savitaa devatyaa Gayatri Chhandah, Gayatri shirasah Prajaapati Rishih Brahmaagni Vaayavvaadityaa Devataah Yajushcchandah Praanaayaamey Viniyogah/ (In this Praanaayaama, the following viniyogaas be taken into account viz. Pranava as Parabrahma Rishi, Paramatma as Devata, Devi Gayatri as Chhandas, Seven Vyahritis or ramifications viz.Vishwamitra, Jamadagni, Bharadwaaja, Goutama, Atri, Vasishtha and Kashyapa; Devataas viz. Agni, Vayu, Surya, Brihaspati, Varuna, Indra and Vishwa Devaas; Gayatri, Ushnika, Anushthup, Brihati, Pankti, Trishthup and Jagati as the Chhando Prakaraas or variations-incidentally the Names of Surya Deva’s Saptaashvaas; Vishvamitra as the Rishi of Gayatri; Surya as Devata; Gayatri as Chhanda; Prajapati as the Rishi of Gayatri’s Head; Brahma-Agni-Vayu and Surya as Devataas besides Yajuh Chhanda.). Now, Praanayaama be done by closing nose with all the fingers or only the tarjani and middle fingers, open the right nostril to inhale forcefully and hold by reciting Om Bhuh, Om Bhuvah, Om Swaha, Om Mahaha, Om Janah, Om Tapah, Om Satyam and exhale slowly with the same Mantra, repeat the exercise thrice and make the Sankalpa: Mamopaattah durithakshaya dwaaraa Shri Parameshwara preetyartham Pratasshandhyaa -mupaasishye/ Having thus made the resolve, initiate the recitation of the Three-Rucha Marjana Mantra of Aapoishthaa mayobhuvaha-----/ above whose Rishi was Ambarisha, Sindhu Dwipa, Jala Devata and Gayatri as Chhanda. Then perform Marjana with the Kusha in hand on the head and sprinkle water from the ‘Bhusthita Paatra’taken in left hand all around in different directions. (The broad meaning of Apohishtha Mantra: ‘Hey Waters of auspiciousness, the immense source of happiness and contentment! Do shower your pure and abunant love on us and enhance our faculties to acquire more and more knowledge; indeed the juicy source of your uniqueness and omniscience is such that we humans get readily attracted to you and worship you. Do enable us to secure fulfillment in our lives and channelise our energies to obtain excellent progeny among other desires).

Following the Apohishtha Mantras, then there would be a Prayer meant to Surya Deva: the Suryascha Mantra’s Rishi is Yagnavalkya, Surya Deva is Manyupati, Raatri is Devata, Prakriti is Chhanda and Mantraachamana is the Viniyoga; the Text of the Mantra is: Om Suryascha Maamanyuscha Manyupatayascha Manyukrutebhyah Paapebhyo Rakshantaam/ Yadraatrya Paapamakarsham Manasaa Vaachaa Hastaabhyaam, Padbhyaamudarena shishnaa/ Raatrimsta -davalumpatu Yatkincha duritam mayi idamaham maamamrutayonou Surye Jyotishi juhomi Saahaa/Iti jalam pibet/ ( May Surya Paramatma save me from my great sins perpetrated out of my reckless anger, accentuated further by my Angry Gods. Whatever sins that were peformed by me in the previous nights on account of my wreckless thoughts, deeds as done by my own hands, by my stomach or sishna or further provoked by the Raatri’s Abhimaana Devatas be demolished through your mercy and forgiveness! May my ego and arrogance be uprooted and replaced with divine thoughts and Suryaatmaka jyoti or Sun oriented effulgence so that the Homa Karya that I propose performing would burn off my sins into heaps of ashes!; Having expressed extreme remorse, the Kartha would then drink water as though to assuage the heat generated in his heart.)

Pursuant to ‘Mantraachamana’ is Arghya Daana: Aachamya/ Gayatyraa Vishwamitrah Savitaa Gayatri Shri Surya Arghya daanye Viniyogaha/ Pranavyaahriti purvaya Gayatryaa tishthan Suryonmukhah Jalaanjali trih kshipet/ Kaalaatikramey Praayaschittartham chaturtham, Asaavaadityo Brahmeti pradakshinam bhraman jalam sanchet, Arghyaanjalou tarjanyangashtha yogo na kaaryah/ Idamarghya daanam Pradhaanamityekey/ After Aachamana, Arghya Vniyoga be done to Gayatri, with Vishmamitra as Rishi, Savita as Devata, and Gayatri as Chhanda. This Arghya is forwarded to Surya. One should stand up in reverence looking at Surya Deva and leave down on Earth three Anjali / Palm-fulls of Arghya and one extra Anjali as Prayaschitta owing to delay of the Arghya daana.The Jala Sanchayana as stated is

performed while taking three ‘Atma Pradakshinaas’ reciting the Mantra Asaavaatityo Brahma-Brahmai Vaahanasmi but care be taken not to use the Tarjani and Angushtha fingers in the process.

Gayatri Japa- Anga Nyasa: Praanaayaamam krutwaa Gayatrya Vishwaamitrah Savitaa Gayatri Japey viniyogaha/ Tatsavitur Hridayaaya namah, Varenyam Shirasey swaaha, Bhargo Devasya Shikhaayai Vashat, Dheemati Kavachaaya hum, Dhiyo yono Netratrayaaya voushat, Prachodayaat Astraaya phut-Iti Shadanga nyaasah/ ( After Praanaayaama, Shadanga Nyasa is as follows: The Gayatri Mantra’s Rishi is Vishwamitra, Devata is Savita, and Gayatri is Chhanda; the Nyasa is done with ‘Tat Savitu’as Hridaya, Varenya Shirasey Swaaha as the Karta’s head, Bhargo Devasya Shikhaayaai vashat as Shikha or tuft, Dheemahi kavachaaya hum as both hands and shoulders, Yo no netraaya voushat as the three eyes, Prachodayaat Astraaya phat as Ashta Mudra circling the upper body with the right palm and hitting the left palm with a sound of thud. This is the Anga Nyaasa krama which is optional to perform as it is not a Vedic requirement). Likewise, Akshara Nyasa, Pada Nyasa, Shapa Vimochana Vidhi are not Vedic necessities.

Gayatri Dhyaana: Aagaccha Varadey Devi japey mey sannidhou bhava, Gaayantam traayasey yasmaad Gayatri twam tatah smirita/ Iti taamaahvaa- Yo Devah Savitaasmaakam dhiyo Dharmaadi gocharey, Prerayettasya tadbhargah tadvarenyaupaasmahey/ ( Devi! You are the one to fulfill my desires; please be present before me as I meditate to you; you provide Raksha to me and hence called Gayatri. It is in this fashion, Gayatri is invoked who facilitates me to respectfully worship Surya Deva and in turn the latter’s unique splendour inspires my mental frame to lend itself towards Dharma.) Thus pondering over the import and significance of Gayatri Mantra, the Katra would stand still before Surya Deva and as though being desirous of visioning the Surya Mandala should perform the Pranava Mantra Vyahritis some hundred and eight times or twenty eight times or atleast ten times. Once the Japa is thus completed, the Karta would ensure that during the Anaadhyaa period he would perform Gayatri Japa aleast twenty eight nimes, ten times at PradoshaKaala, and so on. After Uttara Nyasa of the Sandhya Vandana , one should perform Om Jaata Vedasey sumanaamava Somamaraatiyato nidahaati Vedah, Sa nah parishadati Durgaani Vishwaa naameva Sindhum duritaadyagnih/ Taa-magni Varnaam Tapasaa Jwalanteem, Vairochaneem Karma phaleshu jushtaam, Durgaam Deveegum sharanamaham prapadye sutara sitarasey namah/ Agney twam paarayaa navyo Asmaan Swastibhiti Durgaani Vishwaa, Bhuscha Prithvi bahulaa na Urvee bhavaa lokaayantanayaashamyoh/ Vishwaani no Durgahaa Jaatavedassindhum na Naavaa duritaatiparshi, Agney Atrivan manasaa gruhaano-Smaakam bodhya vitaa tanunaam, Prutanaajitagum sahamaana mugravognigum humeva da maadhrudaathaat/Sanah parshadati Durgaani Vishwaa KshaamaddevoAti duritaatyagnih, Prat-noshi ka meedyo Advareshu sanaaccha hotaa navyascha sathsi-swaam chaagney tanuvam pipraya swasmabhyam cha Soubhaga maayajaswa/ Gobhirjushta mayujo nishikltam tavendra Vishno ranu-sancharema, Naakasyua prishtha mabhisamvasaano Vaishnaveem loka iha maadayantaam/

Surya-Varuna Upasthaana: There is a school of thought that this Jatavedasey Mantra should be the Suryopasthaana Mantra. After this ‘Jatavedasey’ then Taccham yo; Om Namo Brahmaney etc. be recited. This is how Pratah Kaala and Saayam Kaala Suryopasthaana and Varunopasthaana be executed; with the following Mantras are relevant respectively ; the Suryopasthaana Mantra reads as follows: Mitrasyacharshani dhruytasshravo Devasya saanasim, Satyam Chitra shravastamam/ Mitro janaan yaatayati Prajaanan Mitrodaadhaara Prithivi mutadyaam, Mitrah krishti ranibhishaabhi chasteyh

Satyaayahavyam Ghritavadvidhema/Prasa Mitra varto Astu prayaswaan yasta Aditya sikshati Vratena , Na hanyateey na jeeyatey tvoto nainamagumho asnyotyanti to na dooraat/ ( May I meditate Surya Deva whose magnificence is unparalleled and eternal due to which reason the entire Universe gets attracted to Him as he is omniscient and omnipresent and holds the Earth and Heaven together always protecting and sustaining all of us. Whosoever follows Dharma and worships Surya Deva is safeguarded by Him, never allowed to suffer from diseases , lives for full hundred years and never tormented by failures and sins.) Varunopas-thaana Mantra states: Imam mey Varuna shrudhi havamadhyaacha mridaya, Twaa manassu –raachakey / Tatwaayaami Brahmanaa vandamaanasta daasaastey yajamaano havirbhih, Aheda maano Varuneyha bodhyuru sagumsamaa na Aayuh pramoshih/ Yatchiddi tey visho yatthaa pradeva Varuna Vratam Minimasidyavidyavi/ Yatkinchedam Varuna Daivyejanebhi droham Manushyaas –charaamasi, Achitteeyattava Dharmaayu yopi mamaanastasmaa denaso Devaririshah/ Kitavaaso –yadri ripuna deeviyadvaaghaasatyamutayanna vidma, Sarvaataavishya sthithireva Devataa tey syaama Varuna priyaasah/ (Varuna Deva! Please consider my sincere supplication and provide me protection as I seek shelter Veda Mantras. Kindly do not ignore my request to extend my life span. For sure, I might have omitted my daily prayers out of ignorance or negligence but do pardon my blemishes and hearafter I should indeed be careful!)

Following Surya or Varunopa-sthaanaas as above, the ‘Sandhyopaasana Kartha’ should then proceed with the Digdevata Namaskaaraas: Om Praachai Dishey Namah Indraaya namah; Aagneyai dishey Agnaye namah; [Dakshinaayai Dishaye yaascha-Yamaayai namah;Pradeeschyai-Varuna Deva; UdeechyaiKubera;Urdhvaayai—Adhovaayai-Avantaraayai-Agneyayai, Nirruti, Vayavya, Ishanya] Sandhyaayai namah, Gayatrai namah, Savitrai namah, Sarasvatyia namah, Sarvaabhyo Devobhyo namah/ After the ‘Digdevataa Vandanaas’ the Sandhyaa Vandana Karta should proceed further to recite: Uttamey shikharey jaatey Bhumyaam Parvata murthani, Brahmanairabhyanujnaataa gaccha Devi Yathaa Sukham/ (Devi Gayatri! You are the resident of the Lofty and the Topmost Shikhiraas and Mountains and at the same time Bhumi too; as the entire Brahmana community worship you whole-heartedly you bestow happiness and contentment to them; with this great hope, faith and determination, may I perform Visarjana with the Mantra: Bhadranno api vaatayamanah; He then takes three Padakshinaas symbolic of Satyaloka, Pataala loka and upto Lokaaloka Parvataas and having prostrated to Bhu Devi does the final Aachamanaas twice over!

Taittiriya Version of Sandhya Vandana: Gayatri Dhyana commences with: Aayaatu Varadaa Devi Aksharam Brahma Sammitam, Gayatri Chhandasaam Maataridam Brahma jushaswamey/ Sarva Varnam Maha Devi Sandhyaa Vidye Sarasvati, Ajarey Amarey Devi Sarva Deva Namostutey/ Then the Aavahanaas as follows: Ojosi Sahosi Balamasi Bhraajosi Devaanaam Dhaamanaamaasi Vishwamasi Vishvaayuh Sarvamasi Sarvaayuh Abhi -bhurom/ Gayatrimaavaahayaami Savitri -maavaahayaami Sarasvati -maavaahayaami, Chhanda Rishinaavaahayami, Shriyamaavaahayaami, Hriyamaavaahayaami/

The Aavahanas are followed with Maarjanas: Aapovaamidagsarvam Vishwaa bhutaanaapyah Praanava- apah pashava Aaponnama apomrita maapassamraadaapo viraadaapa-sswaraadaapasChandaag –ssyaapo jyoteegshyaapo yajug shaapassatya maapa Sarvaa Devataa Aapo bhurbhuvassuvaraapa Om/ On performing ‘Jalaabhi- -mantrana’, there should be ‘Mantraachaamana’ with the Suryascha Manyuscha Manyupatayascha etc. Then the Ruk Pathana of the following is taken up:

Dadhikraavunno Akaarsham jishnorashvasya vaajinah, Surabhino mukhaakaratprana Aaayugum shitaarishat/ ( Paramatma is ever victorious, Omni Present and the Unique Protector; I pray to him most earnestly to purify our thoughts and actions). Hiranya varnaasschayah Paavakaayaa Sujaatah Kashyapoyaaswindrah, Agnim yaa garbham dadhirey Virupaastaana Aapassagyussyonaabhavantu/ (These Sanctified waters possess golden colour, pure and tranparent; the birth places of Kashyapa Muni and Devendra; these are also the sustainers of the Garbha of Agni; these assume the Swarupa of the Universe itself. May these hallowed waters destroy our sorrows and promote our happiness!) Yaasaagum Raajaa Varunoyaati Madhye Satyaanrutey Apavasyan Janaanaam, Madhuschuta-ssuchayoyaah Paavakaastaana Aassagyusyo naa bhavantu/ (The Sacred Waters whose Adhipati is Varuna Deva is always watched by Yama Dharma Raja as the latter is present in them to assess the Paapa-Punyas that human beings perform and bless them by purifying and providing nourishment). Yaasaam Devaadi vikrunvanti bhashayaa Antarikshey bahudhaa bhavanti, Yaah Payasondanti Shukraastaana Aapassyaggusyo naa bhavantu/ (May our tribulations get demolished and happy tidings ushered in by the Sacred waters whose staple food is for Pitru Devatas in the Heaven and whose basic source of food is for human beings too by way of rains from the Skies). Shivey namaa chakshushaapashya yaatanuopasprsha tatwamchamey, Sarvaagum rapsushado huvevomayivarcho balamojoniddhatta/ (May the Sacred waters vision us and shower propitiousness by touching and passing Brahma Teja, physical endurance, enthusiasm and stability of mind!). Barring Aavahana and Maarjaana, the Procedure of Arghya daana, Gayatri Japa and the rest of the Procedure is as above as in the case of Taittireeyaas too. At the end of Gayatri Japa, the Upasthana Vidhi is also as in the earlier version of the six Mantras viz. Om Mitrasya charshani-Om Mitro janaan-Om Prasamitra-Om Yatkinchitey-Om Kitavaaso yadri. Digdeva Vandana is followed by Gangaadi Punya Nadi Vandana is supplemented by: Namo Ganga Yamunaayormaddheyye Vasantiteyme prasannatmaanaschiranjeevi tam Vardhayanti nam,o Gangaa-Yamuna yormaddhya -scha Namah/( My venerations to Ganga and Yamuna Rivers; may those Punyaatmaas like Maharshis residing in the River Surroundings bestow long life and contentment to us.) At the end of the Upasana, the Karta would announce his Naama-Gotra-Pravaras and seek pardons to him for the insufficiencies in the Sandhya Vandana procedure while prostrating on Bhumi.

Katyaayana Version of Sandhya Vandana: In the Katyaayana Procedure, one performs Aachamana and initiates the worship with introductory prayers like Bhuh punaatu, Bhuvah punaatu, Swah unaatu, Bhurbhuvaswah punaatu /followed by Apavitrah Pavitrovaa Sarvaavasthaangato piva Yassmaret Pundarikaaksham sa Baahyaantarassuchih/ and be seated with Vishnu Smarana. Aachamana again and Pranayama, ‘Mamopaatta------Sankalpa’ and Gayatri’s Aavahana: Gayatrim Tryaksharaam Balaam Saaksha Sutra kamandalum, Rakta Vastraam Chaturvaktraam Hamsa vaahana samsthitaam/ Brahmaaneem Brahma Daivatyaam Brahma loka Nivaasinim, Aavaahayaamyaham Devimaayantim Surya Mandalaat/ Aagaccha varadey Devi Tryaksharey Brahma vaadini, Gayatri chhandasaam Maata Brahma yoney Namostutey/ ( My sincere Invocations to You Devi! the Three-Lettered Ga-Ya-Tri, Aksha Sutrini, Kamandala Yukta, Rakta Vastra Dhaarini, Chaturmukhi, Hamasa Vaahini, Brahma Deva Sahita, Brahma loka Nivasini, Surya Mandala Sthita, Bramani Gayatri!My Aavahana to you Brahma Vaadini,Veda Maata, Brahma yoni, Varadaayani, Tryakshara Gayatri Devi, my prayers to you Devi!). After Aavahana, Maarjana and Aghamarshana-or two Marjanas- are performed with the three Ruchaas of ‘Apohishtha’, and ‘Suryascha’, and leave water on Earth from the left side with the two Mantras viz. Om Sumitrayaana and Durmitrayaa as the Rishi of these is Prajapati, Jala is Devata, Yajuh is Chhanda. The Mantra states: Om Sumitrayaana Aapa Auoshadhayah Santu ---Durmantraayastasmai Santu or Yosmaandweshti yam cha vayam dishma/ On completion of this, recite theThree Ruchaas viz Rutam cha etc. or Drupadaadi Rucha Traya for performing Aghamarshana. Both in the Praatah and Saayam Sandhyas three Arghyas are required to be offered but in Madhyaahnika Sandhya one Arghya is offered. Now about Upastthaana. Udhvayamudutyamiti dwayoh Praskanva Rishih Suryonunushthup Gayatrou, Chhandasi; Chitram Devaanaam, Angirasa Kutsah, Suryah Trishthup Chhandah,

tatchakshurtdhvangaadharvanah Suryahpura Ushnik, Upasthaaney/ (To both the Udvayam and Udyutyam the respective Mantras respectively are as follows: Praskanva is Rishi-Surya is DevataAnushthup as Gayatri Chhanda and Chitram as Devaanaas; Angirasa, Kutsa as Rishis-Surya as DevataaTrishtup as Chhanda. Besides to Tatchakshu Mantra, Dadhyaarnava is Rishi, Surya is Devata, Pura Ushnik is Chhanda.Then four Mantras are recited in a row viz. Om Udvayam Tamasah, Om Udyutyam Jaatah, Om Chitram Devaanaam and Om Tad- chakshu Deva hitam along with the Rishis-Devatas and Chhandasaas; while doing so, the Karta raises his hands above the shoulders as a mark of veneration and also announcing one’s own ‘Shaakha’ etc. The Recitals would follow Paranayama and Anga-Mudra Nyaasaas and Tarpanaas. Moola Mantra should be recited later viz. Om Tejosi Shukramasi Mritamasi Dhaamanaamaasi Priyam Devaanaa manaadhrushtham Deva yajanamasi Parojasa iti/ Vimalah Paramaatmaanushthup Gayatrupasthaa—Om Gayatrasyekapadi Dwipadi Tripadi Chatushpadyasi na hi padyasy Namastey Tureeyaaya Darshataaya Padaaya arorajaseysaavadom, Tato Gayatri Japaantah puravat/To this Moola Mantra Parameshthi is Rishi, Praja-Pati is Devata and Yajur Veda is Chhanda. To Gayar -tekapadi Mantra, the Rishi is Vimala, Paramatma is the Devata and Anushthup is Chhanda. All these Mantras are significant in the context of Gayatri Upasthaana. Later on Gayatri Japa be done as stated in the earlier sections. In fact, if a person has the ability to perform more, he might as well execute ‘Vibhranda’ including Anuvaaka, Purusha Sukta, Shiva Sankalpa and Mandala Brahmana. Any how, the Sandhya Vandana Prakriya is accomplished after Disha Vandana, and Visarjana before reciting Uttamey Shikharey and Devaagaatu Vidogaatu Mantras/ Upasangraha of the Sandhya Puja ends up after ‘Bhu Pradakshina’ and ‘Saanga Pranaama’. This is the Version of ‘Kaatyayana Sandhya’.

Sandhya Phala: Those who perform Sandhyopaasana would no doubt thrash heaps of sins done currentlyor on the previous births and pave way to Brahma Loka, but those who neglect this fundamental duty would disqualify to reap fruits of various other tasks of propitiousness like Vratas, Tirtha Yatras and so on. As this basic requirement is overlooked then he is considered as a Shudra and after his death he would inevitably become a dog in his next life. In case the prescribed timings of the Tri Sandhyas are over-crossed then the Prayaschittais to offer excess Arghya Pradaanaas by way of extending the day’s Sandhya till the evening. If no Sandhya were observed in a full day, then the Prayaschitta is to perform Upavasaas in addition to Gayarti Japa one thousand and eight times minmum. In the case of inability to do so then extra number of Gayatri Japa be performed in instalments in addition to compensating Upavasaas. Consistent failure of the Upasana would demand Kruccha Vrataas.

Homa Prakriyas

Performing Nitya Auoposana Homa by one- self is far better than by proxies as that tends to reduce the fruit by half. However the proxy could be one’s wife, son, daughter, brother, brother-in-law, son-in-law, any other relative or by Ritviks; but what is important is to perform the homa. On ‘Parva dinas’ or festivals and the auspicious days, this is better performed by the self. Well before the Suryodaya or Suryasta, Agni or Gruhaani is readied and the Agni Karya is intiated after the Sun Rise or Sun Set. At the ‘Agni Prajjvalana’ or when the Agni is at full bloom till its end, the Homa is executed with the recitation of ‘Om Bhurbhuva Swaha’ by way of continuous ‘Ghritaahutis’.The Aahutis are offered during the ten ghadiyas after Sun Rise ie till the ninth ghadi before the Sun Set and any extension thereafter should be done after Prayaschitta by way of four additional Ahutis with the Mantra Doshaavastarnamah Swaaha and Samskara (Purification) of Homa saamagri. After the Shrouta Homa, Smaarta Home be performed

too. Some persons perform Smarta Homa earlier. In the context of Aadhaana and Punadaadhaana, Homaarambhas are always performed in the Saayankaalas only. The homaas in the morning and the evening are to be done only by the same Homa Dravyaas. However, the Kartha might not be the same.

Ashvalaayana Smaarta Homa Prayoga: After Aachamana and Pranayama, there should be a Sankalpa: Shri Parameshwara preetyartham Saaya –moupaasana homam / Praataroupasana homam vaamuka dravyena karishye/ Reciting Chatvaari Shringaa Mantra as Dhyaana, the Karta would sprinkle water thrice all around with his hand, touch the darbhas that are spread over, lift the north placed darbha, light the Samidhas and Homa dravyaas with its pratibimba or reflection of the lit darbha and pray to Prajapati with the Ruk viz. Vishwaani na, place the Samidha in Agni and offer hundred rice grains to Agni saying Suryaaya swaaha as the Prathamaahuti. On mentally announcing that the offer of more than hundred rice grains be made, the Dwiteeyahuti is made to Prajapati with the invocation Prajaapataye namaha/ Then ‘Agnyopasthaana’ is made without Paristraana ( counting the number of Kushas) but with Parisamuhana ( Sprinkling water around the Sacrificial Fire) and Paryukshana ( directing the right hand of the Karta from one direction to another direction, spreading darbhas and initiating the worship service). Agna Aayumsheeti tisrunaam Shatam Vaikhaanasaa Agnih Pavamaano Gayatri Agnyupastaaney viniyogah/ Agneytwanna iti cha tisruu-naam Goupaayano Loupaayano vaa Bandhuh Subandhuh shruta Bandhurvipabandhu schaagnir –vipadaa viraat Agnupasthaaney viniyogah/ ( The Upasthaana of Agni is performed by reciting the three Ruchaas of Agna yaamyushi Mantra whose Rishi is Shanta Vaikhaanasa, Agni is Pavamaana Devata, Chhhanda is Gayatri; the four Ruchaas of Agney Twanna Mantra whose Rishis are Goupaayana or Loupaayana and Bandhu-Subandhu-Shruta bandhu and Vipra bandhu Rishis, Agni as Devata and Chhanda as Dwipada Virat; Prajaapatey Hiranya Garbhah Mantra whose Rishi is Hiranyagarbha, Devata is Prajapati, Trishthup as Chhanda; Tantum Tanvandeva Mantra whose Devataa is Agni, and Jagati as Chhanda; and Hiranya garbho Hiranya Garbhah whose Rishi is Hiranyaarbha, Devata is Prajapati, Chhanda is Trishthup; thus all these Mantras are in Viniyoga for the Upasthana. These Mantras are to be recited standing in Vaayavya Disha. After the Upasthana, the Karta is to be seated and would recite Maanastoka etc. Mantraas while applying ‘Vibhudi’ on the forehead and the body finally praying to Vishnu and stating Anena homa Karmana Shri Parame -shwara preeyataam ( May Parameswara be pleased by this Homa.). In the morning, there would be the Viniyoga of Suryopa -sthaana with three Praajaapatyaas viz. Suryono divassuryaschakshuh Suryo Gayatri Suryopa sthaaney viniyogah; Udutyam Kanvah Praskanvaha Suryo Gayatri Suryopasthaaney; and Chitram Devaanaa -mangirasah Kutsa Suryastripshut Suropasthaaney viniyogah/ (For the Suryono Mantra the Rishi is Sourashya Chakshu, Surya is Devata, and Gayatri is Chhanda; the Udyukatm etc. Mantra has KanvaPraskanva as Rishis, Surya is Dvata and Gayatri is Chhanda; Chitram Devaanaam Mantra has AngirasaKutsa as Rishis, Surya as Devata and Jagati as Chhanda; and to Namo Mitrasya Mantra the Rishi is Soumyobhitapa, Surya is Devata and Jagati as Chhanda; in all these cases, Suryopasthaana is Viniyoga. Some Vidwaans however believe in the reciting of Tantumtanvan in the Suryopasthaana in the morning. It may however be cautioned that when the Homa Prayoga is done by the Kartha’s wife or daughter, there should not be the Viniyoga of the Dhyaanopasthaana Mantras.

Hiranyakeshiya Homa Prayoga: The Hiranya Keshiyaas propose the Sankalpa seeking the willingness and Satisfaction of Parameshwara and initiate the Homa to perform ‘Parisamuhana’and ‘Paryukshana’with the Mantra Yathaaha tadvasava/ from Dakshina (South) to Purva (East); the first mention of the Mantra is Aditenumanyusva from Dakshina to Purv; then Anumatenu manuswa from Paschima to Uttara; the third Paryukshana is Sarasvatenu manyuswa from Uttara upto Purva and finally the fourth Paryuksana in all directions from North to North with the Mantra: Devasavitah prasuva. Then

quietly take the samidhaas on hand and perform ‘parishena’ in all thedirections and into the Homa kunda. Then recite: Aditenvamaggasthaah Anumtenvamaggastaah Saraswaten -maggahthaah Deva Savitah praasaavih and perform prokshana or sprinkling water in all the directions circularly. Udyutyam and Chitram Devaanaam etc.Mantras are used for Prahahkaala Upasthaana while Agnirmurdhaa Diva and Vaangmaney Pushkataadadhi Mantras are utilised in the Saayamkaala’s Upasthaama. Aapastamba Vidhana Homa: In the evening, the Aapastamba Sutris make two Aahutis , one by the Mantra Aganaye swaaha and Agnaye swishtakrutey swaha/ In the morning their Aahutis are made with the Mantras Suryaya swaha and Agnayey swishrakrutey swaaha. That is all the difference and the rest would be as in the case of Hiranya keshi vidhana. Katyaayana Homa Prakaara: To Katyaayanaas the Saayam Kaala Homa at Suryastama is the one which was done at the Pratah Kaala Homa before Suryodaya. From the Pratahkaala’s Upaasthana till Sandhya Karma and Gayatri Japa is carried out in this. Then Sankalpa is made as earlier and after picking up darbhas from the deposit, transfer three darbhas from the left to the right hand and offer them to Agni, take water to perform prokshana with Akshataas around the Homa Sthaana and recite the Swaaha Mantra viz. Agnaye swaha Prajapatayey Swaaha / The Homa is done with curd or rice grains. In the morning the Homa is performed with the Mantra: Suryaaya swaahaa, Prajapataye swaha. The Upasthaana in the evening is done with Samastwaaya and in the morning with Vibhraat. In case there is any shortcoming in the Homa then the Prayaschitta is the recitals of Ashtottara / Sahasra Gayatri Japa.

Homa Dravyaas and Homa Lopa Prayaschitta: The normally utilised material in the HomaKaryas include Dhanya,Yavaas, rice and wheat in raw form, tilaas, milk, curd, and ghee .The materials for ‘Uttaraahutis’ are to be larger in quantity than in the Purnaahutis. Samidhaas include Arka, Palaasha, Apamarga, Peepul, Gular, Shami, Durva, Darbha, Bel, Vata etc. all with skins and of he length of ten to twelve inches long. If Homa and Aahutis are performed together, then the Mantra Yatra vetta vanaspatey be recited. If Nitya Homa suffers from a break, then ‘Aajya Samskaarana’ be resorted to and offered to Agni four times ie Ekam, Dwi, Trini and Chatvaari while reciting Manojyotirjusha taam/ In the event of Nitya ‘Homaatikramana’ or ‘Homa Lopa’( default or deficiency in the Homa) then the Ghee’s samskara or purification is done and after filling the ghee with the ladle byfour times and homa is performed with the Mantra Manojjyoti turshataam/ If twelve days continuously there occurs a Homa Lopa and there should be a Praayaschitta by doing Samskaara or purification of Homa dravyaas and additional Aahutis twice over in double count. Besides this, there should be Upasthaana of Agni, Surya and Prajapati without Homa so that the memory of that prayaschittha should sink in the Karta’s inner self. When there is Ashoucha or any such unavoidable situations, then also similar praayaschittaas need to be observed. While this is the manner in which Hiranyakeshis observe, Aapastamba Sutris obereve Prayaschittha for three days. As Agni naashana occurs for more than twelve days, the Kartha himself has to perform the Homa but not by proxies. When Agni is sought to be revived by the Self himself called ‘Atmaaropana’ then after three days again then there should be repeat ‘Aadhaana’ of Agni to ensure that there should not be ‘Avaropana’ again.

Saayam Pratah Homa’s dispensation: In case both the Saayam-Pratah Kaala homas are done together, then there should be a Sankalpa to say Saayampraatarhomousamasya karishye and at the Homanta ‘prokshana’ or sprinkling water in a cirular manner and ‘Samskarana’or purification of the Homa Dravyas are performed. Then the Samidhaas are placed in the

Agni,‘Aahutis’ given with Suryaya Prajapataye and after Havishyaanta Upasthana is achieved with the recitation of the Mantra Pancharchascha Vama Devassurya Vaishanarou trishtup/ Paksha Homa: On the Maasa Pratipada Tithi, there would be a Sankalpa: Adya Saayamaasaarambhya Chaturdashisaayamavadhikaan Pakshahomaatasrena karishey/ (Commencing from this Pratipada evening till Chaturdashi’s evening, I resolve to observe the Homa on the pattern of Paksha Homa Tantra). Placing rice in two Patraas or vessels and following the Principle of Vriddhi-Kshaya or Increase-Decrease, fourteen measures in a day-descending manner of rice is offered to Agni with the Agnaye Swaahaa with the first vessel rice and the second vessel measure addressing Prajapati in the homaas. In the same manner the second morning homa is done with the Sankalpa: Adyavidhi Parvapraptara vidhaanakaan Pakshahomaanstatrena karishye/ (That is: I shall perform the morning homa on the Parva days on the format of Paksha homa tantra as was done on the previous evening). If there is any hindrance in the Paksha Homa some time half way through, then the ‘Atikranta’ homas should be done additionally in the third paksha; however if the obstacles are still not surmounted, there would be the risk of having to do the Paksha homaas through out the life. Samaaropa Vidhi: Agni Samaroha or Creation of Agni is accomplished by Arani Prakriya ie rubbing wooden pieces and rope by Brahmans in the ‘Nirmanthana’ or wood churning in highly significant Ceremonies reciting very powerful Mantras. After executing a homa, if Agni is produced by Arani method or with a feeling of the same by reciting the Mantra Ayam tey yoniwhose Rishi is Vishwamitra, Agni is Devata, Anushtup Chhanda- then that process is called Agni Samaaropa. ‘Pratyavaroha’ is the process of placing the Samidhas in the Agni so created by Arani or the feeling of the same; this procedure of ‘Agnyaadhaana’ or creation of Agni and its Pravaroha-Pratyavaroha along with the recitation of Aajuhwaana and Udbhudhaswa Mantras is observed for Parwa dinaas or twelve days of immense significance both in the evening and morning sessions. The Samaaropa and Pratyavaroha are to be executed by the Karta himself and not proxies except by his wife who might perform the Pratyavaroha part. But if there is any Pravasa or Ashoucha mid- way, then Pratyavaroha might have to be done by Ritviks since Samidha Sparsha of Agni needs to be maintained during the Twelve day Samaaropa Vidhi. On the return of the Pravasa or Ashoucha, the Karta has to perform ‘Anugamana Prayaschitta’ to revive the Gruhaagni and after Sarva Prayaschitta for the full eligibitity. Punaraadheya Prayaschitta: As the samidhaas of Agni are spent away, the procedure of its revival is known as Punaraadheyana with prayaschitta. After obtaining all the material required, the process starts with the Sankalpa of Gruhyaanyanugamana Prayaschhittam karishye, Agni Sthaapana and ‘Ghritaahutis’ or Aahutis of Ghee with the recital of Mantras like Ayaascha and then Sarva Praayaschitta homaas. This would be followed by Upavasa of either of the Couple for twelve nights and / or Repetitive Ghrutaahutis for as many days. Some opine that if Agni is put off for three nights, then the Karta should observe hundred Prayayamas; beyond that for twenty nights the Agni is off then one day Upavasa; beyond that upto two months then Upavasa for three nights; and if the ‘Punara -adhaana’ is not done for one year then one Praapatya Kruccha and beyond that one Kruccha Vrata for each year’s loss. Thus the Sarva Prayaschitta is done and Sankalpa made: Nashtasya Gruhyaagneyh Prayaschittam karishye. In the case of Vivahas and such other needs of Gruhyagni then : Swaagni bhramenaanyaagnou swayam yajeney swagnaavanyaa yajaney vaa ‘Pathikruta stasyakalipaakam karishye/ (out of an apperehension

of creating a Second Agni from out of his own Gruhaagni or otherwise, the Karta creates another Agni to prepare the Sthaalipaka or Charu); he offers the same in Purnaahuti homa with the Mantra : Agnaye Pathikrutey swaha/ In the context of post-Vivahas, or after Adhanaas or conceptions, Purnimas and so on Sthalipakaas are required to be initiated. In respect of Yaagaas, if Pratipada Tithi is missed, then the following Tithis excepting Chaturthi, Navami, Dwiteeya, Panchami, and Ashtami before the next Parva’s are suitable for performing Yaagaas. If having done Anvaadhaana or placing ghee etc in Agni on Pratipada Tithi but ‘Ishti’or initiation of Yaaga has not been done then triteeya or such other Tithis would be suited for doing Sarva Prayaschittha homa and again Punar-Anvadhaana to proceed with the Yaaga Karya. In the following Parva, Atineshti and Pathikrut could be performed then. As there was time barred by not thus doing Yaaga on Pratipada, then ‘Paada kruccha’ be observed. In the third Praatipada too if the Anvadhana and Ishti were not done, then Ardha kruccha Prayaschitta is possible but in the fourth attempt there would not be further prayaschittha is not possible and there would be Agni Naasha. Thus the only alternative would be Punarodhaana but this type of Punarodhaana is different from Punaradheya in the context of Vivahas demanding far sterner measures. Agnyopaghaataas: In the event of a dog, pig, donkey, crow, jackal, monkey,Shudra, Chandala, patita, shava, Sutika, Rajaswala, mala mutras, tears, pus, sleshma, bone, meat and such highly forbidden and loathsome material come into contact with Pavitra Samidhas or Homa Kunda, then that is indicative of ‘Agnyopaghaata’ and the Agni gets sullied and destroyed. In the first category, one has to perform ‘Punadaaradheya’or revival of Agni and in the second type ‘Punaraadhaana’ or ‘Agni Sparsha’. Alrernatively, intense Samidha homa along with by lots of Ghrita is to be resorted to by reciting the Mantra: Punastaadityaa Rudraavasava ssamidhataam Punar Brahmano Vasu neetha yagnaih, Ghruteynatatwantanuvo vardhayasva Satyaassantu Yajamaanasya Kaamaa swaaha/ Aditya Rudra Vasubhya idam namama! (There should be Samidha Homa and Ghrityaahutis addressing Aditya, Rudra, Vasu, and Brahma). Purnahuti is done in such a way that when water is poured on the ferocious Agni it sounds like a hissing flame! Let there be Sarva Prayaschittha as though the main Ahutis merge into the swishtakrut Ahutis. Another need for a Sarva Prayaschittha arises in the context of Pitru Pinda Yagna. If Praneetaagni is weak or as good as put off then the homa karma be discontinued, Sarva Prayaschittha be performed and ‘punah pranaya’ be done before the homa is continued again. If there are shortcomings in the Pinda Pitru yagna, then Purnaahiti be performed as follows: Pindapitru yagna lopeyVaishvaanara charuh Saptahotraakhya mahaa havirhotyeyaadi mantreh Purnahutirva/ ( Purnahuti be done with Vaishwaanara charu Saptahotya –akhya Maha Havi or Hota Mantras). Also, in connection with actions like Sharanaa Karma, Sarpa bali, Ashwiyuji, Aagrayana and Pratyavarohana are not perfected, then Praajaapatya kruccha must be done. Those who who have not done Aagrayana should offer Vaishvaanara Charu to Agni be way of Navaanna Bhakshana. If Ashtakaa is not done then the person concerened should observe Upavasa. If Purnendu Shraaddha is not done then too Upavasa be observed or in place of that provide a good Bhojana. If Anvaashtaka is not achieved then there should be a Japa by hundred times of the Rucha viz. Yebhirdubhi Sumanaa Yebhirundubhih etc.and Imey ye Dhishnyaasa etc. Purnahuti be done when- ever Charu homa is done. Lapses and remedies: Further, certain lapses like Stree Sangam on forbidden Tithis, performance of Yagnaas on avoidable Tithis, delay in observing Darsha Purnamaasa Vrata, consumption of ‘Lahsan’ or garlic and such forbidden eatables, Abhojya Bhojana from Persons

or of materials and so on require to be rectified by Aajya homa with the Mantras: Punarmaataitwindriyam and Imey ye Dhishnyaasa or atleast by way of Japas. In case a dove,or Kite or owl rests on a house, then the recital of Devah Kapota Sukta be done or ghrita homa as per Paka Yagna Tantra. On getting bad dreams, the Rucha of yo mey Rajanyujyo vaa be recited after Sun set. To overcome fevers or diseases, Charu homa be done with Munchamitvaa Sukta and perform Panchaahutis and with the sixth Aahuti the ‘Swishta kruta’. On doing Prokshani and Praneeta, as the drops of water are sprinkled then recite the three Ruchas of Apohishta besides perform Ghritaahutis with Tatam mey apastadutaayatey Rucha. In case Samidha-adhaana is not held but is reminded about it after the Aajya bhaaga, then Viparyasa Prayaschittha be done and Samidadhana again and then perform Pradhana Yaaga. If Pradhana Yaga is held even before Agni Samvidhana, that again is a blunder and demands Siddhi Prayaschitta. Either the husband or wife of a family should be present at the nearness of Agni at the time of Sun rise and Sun set. If both of them leave the house and cross the boundaries of the village or township without attending to the homa then on return, Agni Punaraadhaana be done . If frequent lapses of Agni occur, then Agni gets the risk of Naasha or destruction. Agni also tends to decay if jala nimajjana or bathing is done after Atmasamaaropana or resort to copulation on Nishidda Tithis, or at Shudra Sprasha. If a Karta has more than one wife and if neither of the wives looks after the Agni,then also Agni naasha is expected. When the husband is away and wife neglects the Agni, then the latter gets extinguished. In fact, ‘punaradhaana’ and ‘pavitreshti’ or revival and re-instatement is not done even when the Karta neglects for a over a year then Agni Nasha is inevitable. Rajodoshey samutpanney ritakey sutakey piva, Pravasannagnimaam Viprah punataadhana marhati/ ( When the wife is in menses, or when there occurs Sutaka due to deaths or births in thefamily, Agni punaradhana is required.) Nachaagni homavelaayaam pravasennacha parvani/( There should not be travels at the time of Homa or during the Parva dinas, the Karta is forbidden to travel and if so Punaraadhana is inevitable). Pachanaagnou pachedannam sutakey mrita kepivaa, Apaktwaatu vaseydraatrim punaraadhaana marhati/ (Paaka Karya or cooking of grais or charu has to be done daily in the Homaagni and even if this is not done in a night even Punaraadhana of Agni is a must. Rigvedis opine that after Vivaha homa or Griha pravesha homa, the Nityaagni Kartaas ought to perform punaraadhana of Grihaagni. Further, Aahitaagnis do not eat food cooked by others except jaggery and milk. However, they eat as an exception of what is cooked with milk and ghee only without water. In the ‘Pratarhoma’ what ever is cooked in the Homagni and is left over is mixed with that which is cooked by wife or a relative with ‘Shuchi’or purity. In the ‘Paakaagni’even if one day is not cooked then there sure is a case for Puna- raadhaana. The qualification of a genuine Brahmana: Another significant fact in this connection is: Yasya Vedasascha Vedeecha vicchidetyo Tripurusham, Savai durbraahmanoyassarva karmasu garhitah/ Agnihotram prakurveeta Jnaanavaan Shraddhayaanvitah, Agnihotraatparo dharmo nabhuto na bhavishyati/ ( He whose vamsha in which three Purushaas including himself possessed neither Vedaas nor Agni Vedika is called a Durbrahmana and is not eligible for any Dharma Karma or pious task; he is certainly among the condemnable lot. There can be no lofty Dharma higher than that of knowledge and devotion either in the days of yore or in the contemporary Society! Yodadyaatkanchanam Merum Prithiveemcha sa Saagaram, Tatsaayam Praatarhomasya tulyam bhavati Maanavaa! ( It is difficult to assess whether charity of gold

measuring Meru Mountain and as much of all Oceans put together might or not be equal to the fruits of executing the Morning and Evening Homa Vidhi with sincerity and faith! Nitya daana vidhi: Ekasminnapyatikraantey diney daana vivarjitey, Dasyubhirmumshitasyeva yuktamaakrandium bhrusham/ Tasmaadwibhava anu –saarena Dhana Dhaanyaadi deyam sambhvey, Phugee phalaadimapi pratyaham deyam Tato Gobrahmanaadi mangala darshanam/ ( Even one day is adequate to a person to cry hoarses like a Traveller plundered by high handed bandits. That is why one should give away in charity each day according to one’s own status and capacity; if nothing he could part with a bit not necessarily his riches that he might not possess but even a flower or a fruit or a betel leaf. That sincerity in giving a Daana would surely usher to him glimpses of Cows and Brahmanas and aside from them excellent tidings of propitiousness!). It has been emphasised again and again that Anna-Daana is of highest significance: Sarveyshaameva Daanaanaam Anna daanam param smrutam, Sarveshaameva jantunaam yataschajjeevitam phalam/ Yasmaadannat prajaah sarvaah kalpey kalpeyssrujat Prabhuh, Tasmaadannaat param daanam na bhutam na bhavishyati/ (Among all the Danaas the outstanding one is of Anna daana since that daana done by all Beings bestows life-long blessings and that is so in any Kalpa or any Kaala. Indeed the significance of this daana is not only unprecdented but is everlasting) Skanda Purana states: Dharmaartha Kaama Mokswhaanaam Dehaha parama saadhanam, Stithistasya- annapaanabhyamatastat Sarvasaa -dhanam/ Annam Prajaapatih saakshaadannam Vishnuh Shivahswayam, Tasmaadanna samam daanam na bhutam nabhavishyati! (Among all the Purushardhaas viz. Dharma-Artha- Kaama –Moksha, the single and unique Saadhana or Means to achieve is Anna daanam. In fact, Annam is Prajapati Himself; It is of Vishnu and Shiva Swarupaas. That is why the validity of Anna daana in the remote past and of distant future!) Note: In the Ahnika Prakarana, the First Segment has been provided with the Do’s and Don’ts of a Routine Day, especially of Sandhya Vandana and Homa Vidhi. The forthcoming Second Segment highlights Veda Shastraabhyaasa as a component of total Eight Segments. Second Segment as follows: Veda Shastraabhyaasa: Pathedadhyaapayedvedaan japachhaiva vicharayet, Avekshetey cha Shaastraani Dharmaani Dwijotthamah/ (A Brahmana is required to practise Veda Pathana, Upadesha and Vimarsha or Reading, Teaching and Criticise constructively; so should be the way for Dharma Shastras too). Vedaabhyasa is to be followed by Devataarchana, Prathahkaal Homa, Brahma Yagna and in the day’s chaturtha bhaaga the Vedaabhyaasa. Vidhaaya Devataa pujaam Pratarhomaa -nantaram, Kurveeta Devataa Pujaam Japa Yagnaanantaram / ( After Homa Karya in the morning, Deva Puja be done as also after Japa Yagna.). Deva Puja is done thrice a day at the Three Kaalaas. If not possible, then the Pujas be performed in the morning and afternoon with ‘Gandhadikopachaaras’ and in the evening Deva Puja is done by way of ‘Aarati’. The Pujaas are done to one’s own Abhishta -Devata such as Vishnu-Brahama-Shiva- SuryaShakti-Ganesha etc. In Kali Yuga however, it is widely believed that Vishnu-Shiva Puja is of significance. It is stated : Na Vishnavaanaaraathaat punyam Vidyatey Karma Vaidikam kwachit, Tasmaadanaadi madhyaantam Nityamaaraadhettaram/ (There is no other Veda Karma than Puja to Vishnu as he has no beginning nor end); or Deva meeshanam Bhagavatam Sanaatanam, Pranavey naathavaa Rudra Gaayatrya Triambakena vaa/ (Alternatively, Puja be performed to Ishana with Pranava, or Rudra Gayatri or of Triambaka Mantra or Om Shhivaya Namah Mantra.The Pujas are done to Pratimas or Shaalgraama or Baana Linga. Avaahana (Invocation) and Visarjana (Termination) are required to only to Fixed Idols but not to Pratimas. At the

appropriate time after Suryodaya, the ‘nirmaalya’ or the left-over of the previous puja by cleared and initiate the Puja Proceedings with ‘Ghantaa naadam’ and ‘Praanaayama’ with the Mantra Recital of Om YebhoyMaataa, Om Avaapitrye and the Sankalpa of Shri Maha Vishnu pujaam karishye Or Rudra Vinaayaka Surya Shakti parivruta Shri Maha Vishnu Pujaam karishey/ This would be followed by Asanaadi Sevas and the Vishnu Sukta of Shodasa Ruchaas whose Rishi is Narayana, Devataa is Purusha, Chhanda is Anushthup and at the end Trishtubh commencing with Sahasra Sirsha Purusha/ [Purusha Sukta with brief meanings: 1) Sahasra Sirsha Purshah Sahasraakshah Sahasra paat, Sa Bhubim Vishvato Vrutwaa Atyatishthaddashaagulam/ (Bhagawan/ Maha Purusha who has countless heads,eyes and feet is omnipresent but looks compressed as a ten-inch measured Entity!)2) Purusha ye Vedagum sarvam yadbhutam yaccha bhavyam, Utaamritatwa-syeshaanah yadanney naa ti rohati/( He is and was always present submerging the past and the future and is indestrucible and far beyond the ephemeral Universe) 3) Yetaavaa nasya Mahimaa Atojjyaaya -gumscha Puurushah, Paadosya Vishwa Bhutaani Tripaadasya -amritam Divi/ ( What ever is visualised in the Creation is indeed a minute fraction of His magnificence and what ever is compehensible is but a quarter of the Eternal Unknown) 4)Tripaadurdhwa Udait Purushaha Paadosyehaa bhavaatpunah, Tato Vishvan -gvyakraamat saashanaa nashaney abhi/ (Three-fourths of the Unknown apart, one fourth emerged as the Universe and the Maha Purusha is manifested across the Totality of the Beings including the animate and inanimate worlds) 5) Tasmaadwiraadajaayata ViraajoAdhi Puurushah, Sa jaato Atyarichyata paschaadbhumimatho purah/ (From out of that Adi Purusha, the Brahmanda came into Existence and Brahma spread himself all over and became Omni Present.Then He created Earth and Life to Praanis.) 6)Yatpurushena havishaa Deva Yagna matanvata,,Vasanto Asyaaseedaajyam Greeshma Idhmassharaddhavih/ ( The Yagna Karyas done by Devatas with Maha Purusha as the Aahuti converted Vasanta Kaala as Ghee, Greeshma Kaala as Indhana or the wooden pieces, and Sarat Kaala as Havi or Naivedya); 7)Saptaasyaasanparidhayah Trissapta Samidhah Kritaah, Devaad Yagnam tanvaanaah Abadhnan Purusham Pashum/ (To this Yagna, Pancha Bhutaas of ‘Prithivyaapas-tejo- vaayura akaashaas’ and the Day and Night as the ‘Parithis’ or the boundaries of the Yagna Kunda; twenty one Tatwaas viz. Pancha Karmendriyas, Pancha Jnaanendriyas, Pancha Bhutas, Three Ahamkaaras, Three Tanmatras of Sprasha-Rupa-Rasa; and Mahatawa as Samidhaas; Devatas as Ritwiks and Brahma as Yanga Pashu) 8)Tam Yagnam barhishi proukshan Purusham jaatama -gratah, Tena Devaa Ayajanta Saadhyaa Rishayascha ye/ (All the Participants of the Yahna viz. Devas, Sadhyaas, Rishis and such others perform the ‘Prokshana’ or sprinkled the Sacred Water on the Yagna Purusha and accomplished the Yagna);9) Tasmaad yagnaat Sarvahutah Sambhrutam prushadaajyam, Pashugstaagschakrey vaayavyaan Aranyaangraamaschaye/ ( In this Universal Yagna emerged ‘Dadhighrita’ or CurdGhee Mix, Birds, Ferocious and normal animals, and such others were crerated); 10) Tasmaadyagnaatsarva hutah Ruchassaamaani jajnirey, Chaandaagumsi jajnirey tasmaat Yajustasmaa dajaayata/ (In this Prapancha Yagna were created Rig Veda Mantras, Sama Veda Mantras, Gayatri and other Chaandasaas out of which Yajur Vedas too emerged). 11) Tasmaadashwaa Ajaayanta yekeycho bhayaadatah, Gaavo hajagjnirey tasmaat tasmaa jyaataa Ajaavayah/ (From this Yagna were created horses, two lined teeth Mrigas, Pashus of four legs like cattle, sheep and buffalos). 12) Yat Purusham vyadadhuh katidhaavyakalpayan, Mukham kimasya kou baahoo kaavuuroo paadaavuchyetey/ ( As Devas made the Sacrifice of Brahma, of

what all Forms were manifested; of which type was His Face; of what kind were His hands and of form were His thighs and Feet?) 13) Brahmanosya Mukhamaaseet Baahoo Raajanyah krutah, Vooroo tadasya yadvyshyahi Padbhyaagum Shudro Aajaayata/ (From the Lord’s face emerged Brahmanas, His hands came Kshatriyas, His thighs the Vaishyas and His feet the Shudras); 14) Chandramaa Manaso jaatah Chaksho Suryo Ajaayatam, Mukhaadindraaschaagnischa Praanaadvaayurajaayata/ (From His Mind was manifested Chandra Deva, His eyes Surya Deva, His face Indra and Agni and from His Prana the Vayu Deva);15) Naabhyaa aaseedantariksham Seershno Dhyoh Samavartata, Padbhyaam Bhumir-dishaha Shrotraat tataa Lokaagum Akalpayan/ (From the Lord’s navel came out the ‘Antariksha’, His Head the Swarga, His Feet the Earth, Dishas or Directions from His Ears; and likewise the various Lokaas); 16)Vedaahametam Purusham Mahaantam, Aditya Varnam Tamasastupaarey, Sarvaani Rupaani Vichitya Dheerah Naamaani krutwaabhivadan yadaastey/ ( Thus I have realised that Paramatma manifested Himself in innumerable Forms and nomenclatures and that He is a Kaarya- shila or of Practicalities, Mahimanvita or of Undefinable Grandeur, the Ever Lustrous Sun-Like Appearance or of Innner Consciousness far away from Darkness or Agjnaana); 17) Dhaataa purastaa –dyamuhaa jahaara Shakrah pravidwaanpadishaschatasrha, Tamevam Vidwaanamrita iha bhavati Naanyah pandhaa Ayanaaya Vidyatey/ ( It is that illustrious and knowledgeable person possessive of the Supreme Awareness realising Paramatma and recognises and visualises Indra and other Dishaa -dhipaas that is qualified to attain Mukti; indeed there is no other route to Moksha!) 18)Yagnena Yagnamayajanta Devaah Taani Dharmaani Prathamaanyaasan, tey ha naakam Mahi Maanah sachantey yatra purvey Saadhyaah santi Devaah/ (Devataas came to worship Paramatma by means of this Yagna and assumed the Primary Forms of Manifestations of Dharma; The intial and arduous procedures of Dharma that were assiduously practised by Devatas and Sadhyaas came to the Guidelines and whosoever followed the Regulations like performing Yagnas are competent to achieve higher Lokas.) 19) Adbhyah sambhutaha Prithivyairasaascha Vishva karmanah samavartataatdhi tasya, Twashtaa Vidadhadrupameti tatpurushasya Vishva -ajanamagrey/ ( As the Universe got manifested from water and the Essence of Bhumi, Paramatma creatred Brahma and the latter created the Universe. That Brahma filled in the Fourteen Lokas and thus the whole Creation is the handi- work of Brahma!) 20)Vedaaha meham Purusham Mahaantam Aditya Varnam tamasah parastaat , Tamevam Vidwanamrita iha bhavati naanyah pandhaa Vidyateya -naaya/ ( If any person could realise that Supreme Soul who is too magnificent to vision like Surya much less to visualise then he is as good as Paramatma Himself; that is the way to attainment and the the path of Glory and Moksha.) 21)Prajaapatischarati garbhey Antah Ajaaya-maano bahudhaavija -atey tasya, Dheeraah parijaa -nanti yonim Mareecheenaam padamicchanti vedhasah/ ( Paramatma is reputed as a highly action-oriented Splendrous and Supreme Being who has neither beginning or termination. Mahaatmas and Maharshis like Marichi are indeed aware of His Accurate Form and crave and toil to Attain Him) 22) Yo Devebhya Aatapati yo Devaa -naam Purohitah, Purvoyo Devebhoy Jaatah Namo Ruchaa Braahmaye/ ( May I prostrate before the hallow of that Paramatma who illuminates Devas, whom Devas earnestly consider in the highest esteem as they are but His own reflections and who is the Eternal and Singular Truth). 23) Rucham Braahmam janayantah Devaa Agrey tadabruvan, Yasthyai -vam Brahmano idvaat tasya Asan vashey. ( As Devas made great endeavours to understand an inkling of what Paramatma was all about as they could never get even some clues initially, then Devas realised that whosoever among the Devotees similarly made enormous efforts to execute genuine quests about Him should automatically obtain their control mechanism too.) 24 )Hreesha tey Lakshmischa Patnou Aho

raatrey paarsvey Nakshatraani Rupam Ashvinou vyaattham/ (Hey Vishnu Bhagavan! Your ‘Ardhaanganis’ or ‘Better Halves’ are Hree Devi the Symbol of Modesty and Lakshmi Devi the Emblem of Prosperity are your side manifestations of ‘Ahoraatraas’ or day and night. The Nakshatraas constitute your Celestial Formation. And Ashvini Devatas are the full visage of yours as flower blooms!) 25) Ishtam Nanishaana Amum Manishaana Sarvam manishaana, Om taccham yoraavrinee Mahey/ (Bhagavaan! We beseech your kindness and grace a to grant us the bestowing of successful and worthwhile fulfillment of our Iham and Param ; Bhagavan!)]While reciting Purusha Sukta, the Karta should perform Nyasa as follows: First and Second Ruchas with left and right hands; third anfd fourth and fifth Ruchas with left and right feet; fifth and sixth Ruchas with left and right knees; seventh and eighth Ruchas with left and right katis or waists; the ninth Rucha with naabhi or navel; the tenth with Hridaya; the elevent with kantha or neck; the twelfth and thirteenth with left and right hands; the fourteenth Rucha with face; and the sixteenth Rucha with head. This is how the ‘Anga Nyasa’ be achieved with the major limbs of the Kartha. The last of the Ruchas is tuned with the Hridaya and the last of the of the Ruchas are recited with the rest of the body parts.The Puja materials include Kalasha, Shankha, Ghanta etc. and after prokshana of the ‘Saamagri’ the Kartha performs Arghya and Achamaniya and commences the worship to Vishnu Pratima with the ‘Shodashopachaaraas’ as per the Shodashopa Ruchas of Purusha Sukta: With the First Rucha, Avahana be done; if Salagraama is not in Place, Mantra Pushpa Khanda be recited and with the prayer Shri Maha Vishnavey namah, Shri Krishnaaya, Shiva Vinaayaka Surya Shaktibhyah etc. Then with the Second Rucha ‘Aasana’ be provided, the Third with ‘Paadya’, fourth with ‘Arghya’, fifth with Aachamana, Sixth with ‘Snaana’-if possible Panchamrita Snaana with Chandana, Go Ksheera, Karpura, Kunkuma and Agaru Suvaasita Jala by reciting Aapyaayasva and /or Suvarna gharmaanu- vaaka, Maha Purusha Vidya, Purusha Sukta and Raajana Saama. With the Seventh Rucha, the Seventh Service be provided by Vastra, the eighth with Yagnopaveeta, the ninth with Gandha, the tenth with Pushpa, the eleventh with Dhupa, the twelfth with Deepa- Ghanta- Mangala Vaayujya; the thirteenth with Naivedya-Taambula-Phala-Dakshina-Neeraajana; the fourteenth with Saashtaanga Pranaama or Prostration; the fifteenth with Visarjana or Pushpaanjali. All the Sixteen Services need to be done with the accompanying recitals of the concerned Ruchas of Purusha Sukta, while performing Aachamana at the end of each Service and Anna-Aahutis and Pushpas. Brihat Paraashara Samhita summed up as Aasana-Paadya- Arghya-AachamanaSnaana- Panchaamrita Snaana- Vastrea-Yagnopaveeta-Gandha-Pushpa-Dhupa-Deepa-NaivedyaTaamboola- Phala- Dakshina-Neeraajana-Pushpaanjali. After the Puja on these lines, the Karta should touch the feet of the Pratima and should pray to say: Prapannam paahimaameesha bheetam Mrityugrahaarnavaat/ (Ishwara! Provide me the Shield to the fearful onslaughts of the Ocean of ‘Mrityugraha’! Thereafter, the Nirmalya or the left -overs of the Puja be placed on the heads of the Karta and those who join in the worship, take the Shanka Jala on the heads as also swallow it up. But do not keep the flowers kept on Vishnu Pratimas’s head on one’s head. It is stated that the Tirtha from Brahmana’s feet is taken in first and then Vishnu Padodaka be taken. Shialagrama -shila jala should be taken in but not sprinkled on head.

Puja Phala: To quote Skanda Purana: Kaamaasaktothavaa Kruddhah Shaalagraama shilaarchanaat, Bhaktya vaa yadi vaabhaktya Kalou muktimavaapnuyaat/ Kathaam yah kurutey Vishnoh Shaalagraama shilaa -gratah, Vaivasata bhayam naasti tathaa cha Kalikaalajam/

Paayaschittam hi paapaanaam Kalou padodakam Hareyh, Ghrutey shirasi peetey cha Sarvaatyushtanti Devataah/ (Either due to the desire of fulfillment of a wish or due to anger of not fulfillment or by way of even disbelief, if any person performs a half-hearted puja to a Salagrama Shila, he or she in Kaliyuga is sure to succeed Salvation. If a person sits before a Sala -grama and listens to Vishnu Kathaa, that person is certain to escape the fear of Yama! In Kali Yuga, the easy paraschitta from sins committed constitutes the consumption of Vishnu padodaka and its reverential Dharana on one’s head. Puja Lopa Dosha: Kurma Purana affirmed: Yo Mohaadatha -vaalaswaa dakrutwaa Devataarchanam, Bhuktye sayaati Narakam Sookareshwabhi jaayatey/ (Those out of ignorance or callousness who consume food without performing ‘Devaarchana’every morning is bound to go to Hell after his life and would take his rebirth as a pig. It is essential that after Puja to Deva one should revere parents and Guru: Yasya Deveyparaabhaktiryathaa Devey tathaagurou/ (In the same way that a person worships Devas, so he should perform parents and Guru). Maharshi Sumantu asserted: Aayuh Puman yashah Swargam Keerthim Pushtim Balam Shriyam, Pashum Sukham Dhanam Dhaanyam Praapunuyaat Pitru vandanam/ (By sincerely performing Pitru Vandana, one enjoys Keerti, Swarga, Pushti, Sukham, Dhana-Dhanyaas).Manu stated: yam Maataappitarou klesham sahetey sambhavey Nrinaam, Na tasya nishkritih shakyaa kartum Varsham shatairapi/ Imam lokam Maatru bhaktya Pitru Bhaktya tu madhyamam, Guru susrushayatwavam brahmalokam samushnatey/ (Those who perform the duty of a mother and father are blessed; Matru Bhakti is most fulfilling followed by that of the father; indeed ‘Guru Susrusha’ is not only rewarding in the current life but enables to attain Brahma loka too.) Third Segment of Dina Charya: After the Pratah Sandhya Vandana, Homopaasana and Devatarchana, the next significant ‘Dainandina Karya’ is devoted to Atma Poshana. It is stated: Shannantu Karmanaam Madhyetreni karmaani Jeevikaa, Yaajanaadhyaapaney chaiva Vishuddhascha pratigruhah/ ( The major Six Karmaas of a Brahmanan are to perform Yagnas, Vedaadhyayana or Reading Vedas, giving Daanaas, getting Yagnaas performed, teaching Vedas and accepting Daanaas or charities). Of these, three are ‘Jeevana Saadhanaas’ or means of Livelihood. Shri Bhagavata Purana stated: Pratigraham manyamaanastapasteyjoyashonudam, Anyaabhyaameva Jeeveta shilairvaa dosha pruktayoh/ ( If receiving Danaas tends to reduce the deposits of Tapas, Teja and Kirti, then one has to resort to ‘Yaajanaadhyaapana’or request for alms and free teaching of Vedas; but of that is not acceptable, one might take to ‘Shila Vritthi’ or ‘Vyavasaaya’ or farming or cottage industries). But Shilonchanam Kalou nishiddham/ That is the methods of Shilocchana are forbidden in Kali Yuga. Krishi or farming and cottage industries or Seva vritti have social stigmaas. However for the sake of the Upkeep of family, Kusula dhaanya or Saving for the next twelve days or Kummi Dhanya or Saving for six days ahead would be essential. As against these feelings aginst Vaanijya, Krisha and Seva Vritti in view of the dilution of Brahmanatwa, the contempoary Society has witnessed a Sea Change and lost relevance now. Madhyaana Sandhyaa Vidhi: Being the Fourth Segment of the Ahnikaas or the Dina charya, the Maadhyahnika Snaana be done by applying Mrittika unlike in the Pratah Snaana which is done after applying Cow dung on the body. Following the preliminaries of the Keshavaadi Namaas, the Marjana Mantra of Apohishtha mayobhuvah,‘Apah prashana’ is done with in stead of the Mantra of Suryaschamaananyusha etc. the replaced Mantra viz. : Om Aapah Punantu Prithiveem Prithivi Putaa punaatumaam, Punantu Brahmanaspatir Brama putaa punaatumaam/

Yaducchishthamabhojjyam yadwaa duscharitam mama, Sarvam punantu maamaaposataam cha prtatiguhyataam swaahaa/ Aachamana be done then. To this Mantra the Rishi is Narayana Yagnyavalkya, Apah Prithivi Brahmanaspati is Devata, Rishta is the Chhanda.Then Atma Prokshana is done with Dadhikraavunno—Bhurbhuvassuvah till Asavaadityo Brahmaa Brahmaivaahamasmi etc. After Aghamarshana ie. Paapa Purusha dahana, the Karta would stand up and recite the Mantra: Om Hamsaha Shuchishat whose Rishi is Gautama, Surya is Devata, Jagati is Chhanda and its Viniyoga is Suryorghya daana and after recital provide Arghya and Suryopasthaana. The Udyuktyam Ruchas have Prashkanva as Rishi, Surya as Devata, Gayatri / Anushthup as Chhandaas and Surtopasthana as Viniyoga. The Ruchas state: Udyam tamasaspari pashyanto Jyotiruttamam, Devam Devatraa Suryamaganma Jyotiruttamam/Udyutyam Jaatavedasam Devam Vahanti Ketavah, Drusho Vishwaaya Suryam/ Some Vidwans make Upasthana with the Ruks viz. Chitram Devaanaamudagaadaneekam Chakshur Mitrasya Varunastaayeganah, Aapraa dyaavaaprithivi AntarikshaSuryaAatmaaJagastatsthyushascha/Tadchhakshurdevahitampurastaacchukramuscharaat, Pashyema Sharadasshatam Nandaama Sharadasshatam modaama sharadasshatam /Bhavaam sharadasshatam Shrunavaama sharadasshatam, Prabravaama sharadasshatam jeetaasyaama sharadasshatam jyokucoo cha Suryam drushey/ Thus after Suryopasthaanathe rest would be as in the Pratah Sandhya itself. In the night the Arghyapradaana be done with Aakrishnena Mantra. To execute Prayaschitta, a second Arghya be provided and conclude the Upasthaana with Havishyaantamadi Pancha Ruchaas/ Taittiriyana Madhahnika Sandhya: Taittireeyaas perform Aachamaniya with the Mantra Aapah punantu and with Dadhihraavrun give Arghya to Surya and as before stand up and perform ‘Upasthaana’. The relevant Mantras are: Om Udvyam Om Udyutyam Jatavedhasam Om Chitram Devaanaam Om TatcchhashthurDevahitam purastaat Om Ya Udagaan mahato and so on. Kartiyanaas also recite Aapah punantu as stated earlier; one Arghya to Gayatri; Upasthaana is with Udvaayana and other Ruchas; and if possible with Vibhraat etc Anuvaka after Japaanta as in the case of the Pratah kala Sandhya. Saayam Sandhya: The Evening Sandhya is also on the lines of the Morning Sandhya, excepting the ‘Mantraachamana’ with the Mantra: Agnischamaakshanyuscha Manyupatayascha Manyukrutebhyah Paapebhyo Rakshantaam,Yadahna Paapa makaarsham/ Manasaa Vaachaa hastaabhyaam padbhyaamudarena Shishnaa, Ahastadavalampatu Yatkincha duritam mayi Idamiham maamamtrutayonou/ Satye jyotishi juhomi swaahaa/ The Upasthaana Mantra is to Varuna Deva with Imammey Varuna shrudhee havamadyaa cha Mridaya Tatwaavasyuraachakey/ Tatwaayaami Brahmanaa Vandamaanasta daashaastey Yajamaano havirbhih/ Ahedamaano Varunehabodhyuru sagumsamaa na Aayuh pramoshih/ Yacchidditey visho yathaa prtadeva Varuna vratam minimasidya-vidyavi/ Yatkinchidedam Varuna Daivyejanebhi droham Manushyaascharaamasi/ Achitteeyattava Dharmaayu yopi mamaanastasmaa denaso Devarii rishaah/ Kitavaaso yadri rupena deviyadvaagha – asatyamutayaanna vidma, Sarvaataavishya shitireva Devataa syaama Vanuna priyaasah/ Following the Upasthaana, there should be Samishthi Devataa Vandana and Narayana Samarpana.

Brahma Yagna: This has to be performed after Pratah Homa or after the Madhyaahnika Sandhya or after the Vaishwa Deva. According to the Bhattoji Dikshita Grandha, Brahma Yagna be done after Pratah Kaala Ahuti while Aashvayaalanaas felt that its ‘Anushthaana’ should be appropriately be after Madyaahna Sandhya. The Karta should preferably wear a dry Vastra, and after Aachamana and Pranaayama should make the Sankalpa: Parmeshwara preetyartham Brahma Yagnam Karishye tadandatayaa Deva Rishyaachaarya tarpanam karishye/ ( Parameshwara! I intend to perform Brahma Yagna and as an ancillary to do Pitru Tarpana also ; --in case parents are not alive –Mrita Pitru tarpanam Karishye/ ) He should sit in yogic form or in ‘Padmaasana’ on ‘Darbhaas’ facing towards East keep Kushas in postion and recite Pranava Mantra viewing through the ‘Bhrumadhya’ as also the Agnimeeley Sukta in full. Those who know Vedas should commence the ‘Adhyaayana’ with Rig Veda followed by other Vedas to the extent that they could. Reading of further Scriptures like Shastra Purana Exctracts too should continue topping up with Purusha Sukta and finally thrice with Namo Brahmaney namo Astwagnaye namah Prithivyai nama Aoushathibhyaha Namo Vaachey Namo Vaachaspataye Namo Visnavey brihatey karomi. The rest of ‘Vedaadhyayana’could be done while standing, walking or lying down as suggested by Aashvalaayanaas. Tarpana Vidhana: Deva Tarpana be first performed with ‘Darbhaagraas’ and finger tops in ‘Savyopaveeta’ position. Devarshi Tarpana with ‘Saakshataas’ or rice grains; Tila Tarpana is done for Acharyas and Pitru Devatas. Deva Tarpana: Prajaapatirtrupyatu, Brahmaa Trupyatu, Vedaa-strupyantu, Devaas -trupyantu, Rishayastrupyantu, Sarvaani Chhandaamsi Tripyantu, Omkaara -strupyatu, Vashat kaarastrupyatu, Vyahrutayan tripyantu, Savitri tripyatu, Yagnaas tripyantu, Dyaavaa Prithivi triptayaam, Antrariksham Tripyatu, Ahoraatraani tripyantu, Saankhyaastrupyantu, Siddhaas Tripyantu,Samudraastupyantu, Nadyastruptyantu, Giriyastrup yantyum, Kshetroshadhi -Vanaspati Gandharvaasparastupyanu, Naagaas trupyantu,Vayaamsi trupyantu, Gaavastrupyantu, Saadhyaastrupyantu, Vipraastrupyantu, Yakshaastrupyantu,, Rakshaamsi tripyantu, Bhutaani tripyantu, Yevamataani tripyantu/ Now to Rishis: Being ‘Niveeti’ or wearng the Yagnopaveeta around the neck like a garland, Tarpana be performed with water flowing through the fingers and Darbhas as follows: Shatarshinastrupyantu, Maadhyaamaa strupyantu, Grutsamada -strupyantu, Vishwaamitrastrupyatu, Vaamadevastrupyatu, Atristrupyatu, Bharadwaajastrupyatu, Vasishthastruptyatu, Pragaadhaa -strupyantu, Paavamaanyas -trupyantu, Kshudra suktaastrup -yantu,and Mahaasuktaastrupyantu; these are seventeen Rishis. Then change the Yagnopaveeta into ‘Praacheenaaveeti’ position and perform Tarpana in Pitru Tirtha position ie water flowing through thumb and fingers id doule ‘darbhaagras’ to: Acharyas viz.Sumantu-JaiminiVaishampaayana-Paila-Sutra Bhashya-Bhaarata-Maha Bhaarata-Dharmaachaa-ryaa strupyantu; Jaananti Baahavi Gaargya Goutama Shaakalya Baabhravya Maandavya Maandukeyastrupyantu; Gaargi vaahaknaveet Trupyatu;Vadavaa Praatideyastrupyatu; Sulabhaa Maitreyistrupyatu; Kaholastrupyatu; Mahaa Koushitakastrupyatu;Paingastrupyatu; Suyajastrupyatu, Saankhyaaya -nastrupyatu, Itareyastrupyatu, Mahaitareyastrupyatu, Shaakalas -trupyatu, Bhaashkalastrupyatu, Sujaata vaktrastrupyatu, Aoudavaahistrupyatu, Mahoudavaahi strupyatu, Soujaamitrupyatu, Shounakastrupyatu, Ashwalaayanastrupyatu,Yechaanye Achaaryestey Sarvetrupyantu/ These are twenty three Acharyas.

Now those Kartaas who do not have their parents alive should perform Pitru Tarpanaas to the Three Generations of Pitras on Paternal and Maternal sides: viz. Pitru-Pitaamaha-Prapitaamaha and Maatru-Maatru Pitaamahi and Prapitaamahi; Matru Matamaha –Maatru Prapitaamaha and other Ekoddhishta Ganaas stating clearly the relationship to the Karta: Sambandham Prathamam bruyaannama gotra manantaram, Paschaadrupam vijaaneeyaat -krama esha Sanatanah/ that is when the shabda of Pitaram occurs then his Naama Gotras followed by Vasu-Rudraa-Aditya Swarupas be pronounced. To Devataas, one should offer one ‘Anjali’ or palmful, to Rishis two palmfuls and to Pitru Devatas three palmfuls of offerings be given. To women including mother, only one palmful of offering be given. In case, the Karta is unable to make several Tarpanaas, then he might as well make one composite Tarpana stating: Apastamba paryantam Devarshi Pitru Manavaah, Trupyantu Pitarassarvey Maatru Maataa Mahaadayah/ Ateeta Kulakoteenam Sapta dwipa nivaasinaam, Aabrahma bhuvanaallokaa didamastu tilodakam/ ( I am offering Tilodakaas to one and all right from Brahma down to Trina (grass-piece) paryanta including Devatas, Rishis , Pitru Devatas and Human Beings besides Matru Maataa Mahaadaas who are the ‘Sapta-dwipasthaas’ of crores of Kulasthaas and drop three palmfuls of water on Bhumi). Later on he should twist his Anga Vastra with water and drop the water along with the Mantra: Ekechaasmatkuley jaataa Aputraa gotrajaamrutaah tey gruhnnantu mayaa duttam vastra nishpeedanodakam/ This should be stated in ‘Praacheenaaveeti’ posture of his Yagnopaveeta, while others remain in the ‘Niveeti’ or Garland position. Tila Tarpana however has to be performed preferably out of the Karta’s house. Brahma Yagna is preferably performed near a water body. Tarpana is required to be done on Darbhas spread on Bhumi but not in water. Or it can be done in a vessel and latter in a watery ditch but not on plain Earth. The vessel should not be an earthen pot. It is further stated: Daiva Tirtha is that which is offered on the finger tips: Aangulyagrey Daivam Tirtham swalpaangulyoh mulekeyam, Madhye-ngushthangulyoh Paitram Mooleyhyamgushthasyabraahmam/ (When given from the finger tips, the water is called Daiva Tirtha; given from the middle and little fingers it converts as Manushya Tirtha; given from the thumb and middle finger it is Pitru Tirtha and from only the thumb it is called Brahma Tirtha). Besides Tila Tarpana, Pinda Daana and Mrittikaa Snaana are forbidden on Sundays and Fridays, during Krittika-Magha and Bharani Nakshatras and on Manvaadi and Yugaadi Days. At the Shraadhha of parents, and in Nitya Tarpanas Tila Prayoga is forbidden although tila prayoga is allowed on Parva Dinaas despite Tithi-Vaara nishedha. Also, Vikirey pinda daanecha tarpaney snaana karmani aachantassan prakurveeta darbha santyaajanam budhah/ (Darbha Tyaaga is required to be done only after Achamana at the time of Pinda daana and Tarpana) and the Mantra for doing so is:Yeshaam pitaana bhraataa na putronaanya gotrinah, tey sarvey trupimaayaam tu mayot-suushtaih kushodakaih/ ( May my father, brothers, sons or Sagotris be saved from Durgati by these Darbha jalaas!) Brahma Yagna by Hiranya Keshiyaas: After following the procedure of Sankalpa and Gayatri Japa as stated earlier, the Karta then would state: Isheytorjetwa and commence the ‘Adhyaaya’ or ‘Anuvaaka’ of Rig-Saama Vedas, Shadangaas, Itihasa-Puranas as per one’s own capacity and conclude stating Namo Brahmaney thrice. To the ‘Taittireeya Shaakhaites’, Tarpana is not a part of Brahma Yagna, which could be done later or earlier. Thus the Hiranya Keshis would straightaway make the Sankalpa: Deva Rishyaachyaarya Pitru Tarpanam karishye/ Having done so, then they start off the Anjali-ful Tarpanas; Deva Tarpana: Brahmaanam Tarpayaami, Prajaapatim Tarpayaami, Brihaspatim Tarpayaami, Agnim Tarpayaami, Vaayum Tarpayaami, Suryam Tarpayaami, Chandrama Tarpayaami, Nakshatraani Tarpayaami, Indragraajaanaam

Tarpayami, Yamagraaja -anam Tarpayaami, Varunagraajanaam Tarpayaami,Somagraajaanaam Tarpayaami,Vaishravanag Raajaanaam Tarpayaami, Vasun Tarpayaami, Rudraan Tarpayaami, Adityaan Tarpayaami, Vishwa -devaan Tarpayaami, Sadhya devaan Tarpayaami, Bhrugun Tarpayaami, Marutah Tarpayaami, Adharvanah Tarpayaami, Angirasah Tarpayami/ Afterwards change the Yagnopaveta to ‘Praachee -naaveeti’ and resume the Tarpana to Rishis with two ‘Anjalis’ looking ‘Uttaraabhimukha’ or North -ward: Vishwaamitram Tappayaami, Jamadagnim--, Bharadwaajam--, Gautamim--, Atrim--, Vasishtham--, Kashyapam--, Arundhatim--, Agastyam--, Krishna Dwaipaayanyam--, Jaatukarnyam--, Taruksham--,Trunubindam--, Varminam--, Varudhinam--, Vaajinam--, Satyashrvasam--, Shutashra- vasam--, Somashushmaayanam--, Satyavantam--, Bruhadukdham--, Vaamadevam--, Vaajiratnam--, Haryajwaayanam--, Udayam--, Gautamam--, Runamjayam--, Krutamjayam--, Dhanamjayam--, Babhrum--, Tryarunam--, Trivarsham--, Tridhaatum--, Shibintam--,Paraasharam--, Vishnum--, Rudram--, Skandam--, Kaashheshwaram--, Jwaram--, Dharmam--, Artham--, Kaamaam--, Krodham- Vasishtham--, Indram--, Twashtaaram--, Kartaaram--, Dhartaara--, Dhaataaram--, Mrityum--, Savitaaram--, Savitrim--, Rigvedam--, Yajurvedam--, Saama Vedam--, Atharva Vedam--, Itihasa Puraanam--,Tarpayaami/ Now Tarpanam to Other Rishis looking ‘Dakshinaamukha’ or South Facing with ‘Praacheenaveeti’ with Three Anjalis as follows: Vaishampaayanam Tarpayaami, Veligum--, Tittiram--, Ukham--, Atreyapadakaaram--, Koundinyam Vrittikaaram--,Sutrakaaraan--, Satyaasha--adhaam--, Pravachanakartrum--, Aachaaryaan--,Rishin--, Vaanaprasthaan--,Urthearetasah--, Ekapatnistarpayaami/ Now Tarpana to Aapastambaa: Brahmadayoyedevastaan, Sarva Devaan, Sarvaan deva ganaanaan, Sarva Deva Patnih, Sarva Deva Putraan, Sarvaan deva Poutraan, Bhurdevaag, Bhuvardevaag, Suvardevaag, Bhurbhuvassuvardevaag, Krishna Dwaipaayanaadayeye Rishastaanrishin, Bhurbhuvassuvaravrishin Tarpayaami. Thereafter the Pitru Tarpana: Somah Pitrumaanyamaangirasaswaa-nagnishwaattaan taan Pitrugstarpa –yaami Sarvaan Pitrun tadpitru paryantaha/ Katyaayana Brahma Yagna Tarpana: To Katyaayanaas, Brahma Yagna starts with ‘Pragmon- mukha Achamaniya-Pavitra Dharana- Praanaayaama Sankalpa’ with Darbhas in hand seated with right-knee holding ‘Sutraantaraas’ reciting Gayatri thrice and uttering Ishetwaa followed by the ‘Pathana’and ‘Shravana’ of Samhitas-Upanishad –Purana- Itihasaas etc.Then after SwastiVachakas, Madhyaahnika Sandhya be performed and then Tarpana Karya taken over: As stated earlier, darbhas be spread over, a Tamra Parta be positioned on Earth, and ‘Vishwey Devaasa Aavaahana’ and ‘Vishwa Devaah Shrunutey’ be done . Deva Tarpana is then initiated: Om Brahma Tripyataam, Vishnus-Trupyataam, RudraPrajapati-Devaastrupyantaam, Chaandaangsi, Vedaah, Rishayah,Puraanaachar-yah, Samvatsrarassavayavah; Devyasya Trupyantaam, Apsarsah, Devaanugaah, Naagaah, Saagaraah,Parvataah, Saritah, Manushyaah, Yakshaah, Rakshaamsi, Pishachaah, Suvarnaah, Bhutaani, Pashavah, Vanaspatayah, Oshadhayah, Bhutagraama chaturvidhastrupyataam/ Om/ This Deva tarpana is followed by Rishi Tarpana with Sapta Rishayah Mantra in Niveeta Yagnopaveeta as garland and Tarpana twice over to each of the Sapta Rishis : Sanakastrupyatu, Sanandanah, Sanaatanah, Kapilah, Aasurih,Vodhuh, Pancha sikhah/ This over, the Karta would assume ‘Apasavya’ position and by stating Ushantatswaa and invoke Pitru Devatas and perform Tarpana with three Anjalis each time; this act is done along with Kavyavaada nala

strupyan –taam, Somastuh trupyataam, Yamah--, Aaryamaa--, Agnishwaattah Pitarastrupyantaam, Somapaah Pitarah, Barhishadah--/ This should be followed by Yama Tarpana as follows: Yamaaya namas -tarpayaami, Dharmaraajaayaa--, Mrityavey--, Antakaaya--, Vaivaswataaya--, Kaalaaya--, Sarva Bhuta Kshayaaya--, Aoudumbaraaya--, Dadhnaaya--, Neelaaya-Parameshthiney--, Vrikodaraaya--, Chitraaya--, Chitra guptaaya--/ Yama Tarpana is optional. Pitru Tarpana: A person whose father is dead, then while doing the Tarpana the Kartha in Apasavya position has to keep the Upaveeta down to his Manibandha or wrist and perform the Tarpana to Three Generations of Pitra-Maatru Vargas specifically addressing them one by one with the Ruchaas commencing Udeerataam and keep pouring ‘Tilaajala’ through the right thumb twisted facing South with the Mantras viz. Udeerataam- Angirasona pitaro-Aayantunah-Urjam Vaham Teeramritam-Pitrubhyah -Swadhaavibhyaha- Yecheha- Madhuvaataah and leave the Tilodakas three times. This would be followed with eight Yajur Mantras to Maha Mahadas as Ekoddishta Ganaas and execute the Visarjana with the Mantra Devaa gaatu vidah/ The Karta then takes out water of the SnaanaVastra and leave it to attain back Shuchi after the Tarpana. Vaishvadeva Karya: The Fifth Segment of Dina Kartavyaas, Vaishwdeva is significant as there are five major sources of ‘Jeeva Himsa’ called ‘Panchasuna’: Vaishvadevah prakartavyah Pancha Sunaapanuttaye,Khandani peshani chulli jala kumbhotha maarjani/ ( ‘Khanadani’ or cutting vegetables etc by the Kichen Cutter made of iron or sharp metals, Peshani or pounding and pasting appliances, retaining water in and cleaning of vessels; besides washing the material and sweeping and floor cleaning). Vaishwadeva is one way of reducing the impact of killing the ‘Pranis’ by way of the these main routine means. This Prakarana of Vaishvadeva commences from the mornings but not as in the Agni Karyaas in the evenings. Hence the Sankalpa: Pratassaayam Vaishva Deva karishye/ In fact, there are Pancha Maha Yagnas that are required to be performed on daily basis viz. Brahma Yagna, Bhuta Yagna, Pitru Yagna, and Manushya Yagna. Rigvedis consider three Yagnas viz. Deva Yagna, Bhuta Yagna and Brahma Yagna; Manushya Yagna is to provide food to Human Beings.Griha pakva havishvaannaistaila kshaaraadi varjitaih, Juhuyaatsirpashaabhyaktaih Gruhyegnou loukikey pivaa/ Yasminngnoupachedannam tasmin homo vidhiyatey/ ( The ‘Havyanna’ or the food which is cooked at home without oil, salt and spice but made of ghee in the ‘Gruhaagni’ or Loukigani or that as prepared at Vivaahaadi Homaas after ‘Nityouposana’ is indeed worthy of Vaishvadeva Karya). Since this Havishaanna is also used for Pitru Yagna and Nitya Shraaddha this is eminently worthy of consumption by Brahmanas. This Vaishvadeva is therefore a sure means of Atma Samskaara and Anna Samskaara. Therefore there would be one Vaishvadeva in a family unit of undivided brothers. If for any reason, this kind of ‘Anna paaka’ is unavilable, the Vaishvadevaanna might be prepared as of Ekadashi Bhojana made of cooked rice, milk, curd, ghee, fruit and water. Vaishvadeva needs to be done with ‘Anna’ by hand; if this had to be done by water then it has to be by ‘Anjali’. But Kodravam chanakam maasham masuram cha kulutthakam, Kshaaram cha lavanam sarvam Vaishwadevevi varjitam/ ( The afore-mentioned pulses, spices and salt are forbidden for use in the Vaishvadeva Karya.) In case the Kartha leaves station then he should commission a Ritvik to perform the needful. Alternatively he could observe the Karya wherever he goes out of his house. Rigvedis and Taittiriyaas consider it necessary to perform Vaishvadeva both in the day time and the night; they observe it by

preparing the Lokaagni Paaka or at Vivahas etc. as described above. When Vaishvadeva is done twice a day/night,then the Vaishnavites light up sixteen or five ‘Deepaas’or Lights. After providing various ‘Upachaaraas’or Services, then they offer Naivedya to Bhagavan Vishnu with the same food meant for consumption of the family and a part of it is given as Viashvadeva. Vishnorniveditaannena yashtavyam Devataantaram, Pitrubhyaschaapi taddeyan tadaanantyaaya kalpatey/( The naivedya offered to Bhagavan Vishnu is what should be offered to other Devataas; in fact this ‘Prasaada’or the ‘Sesha Naivedya’ or the left over food is apt for offering to Pitru Devataas also as that offer would secure ‘Ananta Punya’. In this context, a Vaishnava is stated to have assumed the ‘Diksha’ or Mantrika Discipline from a Guru of the ‘Upadesha’ of the ‘Ashtaakshara Mantra’ and its Japa. Those who are in the ‘Vaishnava Parampara’or of Vaishnava Following do strictly obeserve regulations of Upavasa Dharmaas on Ekadashis and many such self restraints. One might wonder that after all a person could be qulified as Vaishava only if he observes severe procedures and conventions like the observance of ‘Pancha Raatraas’ and so on. This query is replied that it is no doubt observance of Pancha Ratraas etc. are no doubt great qualifications to become a Vaishnava, but there are Vaishnvites among Kshatriyas and Vaishyas too as they do observe Gayatrupadesha-Adhyayana-Daana-JapaYagna and such normal Dharmas effortlessly and at the same perform their Varnaashrama dharmas like those of Kshatriya’s Administration and Vaishya’s business duties. They do imbibe qualities of Shuchi, Snaana, Sutakatwa, Shraadha vidhis etc from Vaishnava Brahmanas. Ashvalaayana Vaishvadeva Vidhi: Ashvalaayanas perform Vaishvadeva with the Sankalpa: Mamaatmaanna samskaara panchasoonaa janita dosha parihaaradwaara Parmeshwara preetyartham Praataraishva devam Saayam Vaishvadevam cha sahatamtrena karishye/(I shall perform the morning and evening Vaishvadeva to gratify Paramatma to offset the blemishes arising out of Anna Samskara and Panchasoona vidhis. Then prepare ‘Paakaanna’ in pot by lighting up Pachaagni named Paavaka and on reciting Chatvaari Shringaa and after Prokshana with water all around the ‘Agni Kunda’ saying Vishvaaninah, mix up with ghee and curd and make three parts, offer with right hand one part for Devata Homa uttering Suryaaya swaaha, Suryaayedam namama, Prajapataye, Somaaya, Vanaspataye, Agnishomaabhyaam, Indraagnibhyaam, Dyaavaa Prithivi -bhyaam, Dhanvantaraye Indraaya, Vishvepa- Devebhyah Brahmaney; these are ten ‘Prataravaishwa Devaahutis’. Like wise the ‘Saayam Vaishva -Deveeyaas’ of Agnaye swaahaa, Prajaapataye etc. are done. Thus twenty Aahutis are offered to Agni deva and perform ‘Parisha -muhana’ around the Homa Kunda with water by way of Sparsha and ‘Paryukshana’ by way of prokshana saying Om chamey. Then the ‘Upasthyaana Karya’ or terminal task be done. This is the procedure of Deva Yagna. Bali Harana: Out of the remainder ‘Anna Bhaga’, a portion be kept on clean Bhumi around the Homa Kunda and offer to Agni uttering Suryaaya swaahaa Suryaaya idam namah; in this fashion, there should be sixteen Ahutis from the portions kept on the East side with space in between and utter: Adbhya swaaha, Oshadhi vanaspatibhyah, Gruhaabhyah, Griha Devataabhyaha, Vaastu Devataabhyaha/ Then continue the Ahutis from the Eastern side as follows: Indraaya and to the North direction Indrapurushebhyah; to Yama purushebhyah towards Sky on the Southern side; Varuna Purushebhyah to the Eastern side; Soma Purushebhyah on northern side; and Brahmaney, Brahma Purushebyah, VishwebhyhoDevebhyah Sarvebhyo Devebhyah, Divaachaa –ribhyah/Like wise Saayamkaala Vaishva Deva Bali harana too be performed.

Bhuta Yagna: The third part of the Anna Bhaga is offered with ‘Praacheenaa veeti’ addressed to Yama uttering Swadhaa Pitrubhyah and on the Southern side Pitrubya idam namah to Pitru Devatas. Some persons perform Bali Harana in a circular manner; Balaavanudhrutey naadyaannodhareccha Swayam Bali/ (Before the Bali daana none in the family should consume food , nor one should perform Bali by him self). Pitru Yagna: After the Bali daana, the Karta should have the homefront done up with Jala Prokshana and offer the Pitru Pindas in different directions to enable crows to eat the same: Aindra Vaaruna Vaayavyaa Yaamyai Nairrutikaaschaye, tey Kaakaah pratigruhnantu Bhumyaam pindam mayojjitham/ (May the Pindas kept on Bhumi in Indra-Yama-Nirruti-Varuna-Vayu Dishas be consumed away by crows by way of the remainders of the Pitru Yagnaanna). Further there are two ‘Shunakas’ or dogs in the abode of Lord Yama named ‘Shyama Shabalaas’and I offer them these Pindas with the supplication to them to safeguard us in our paths! Having done this, the Karta should wash his feet, perform Aachamana and having recited Shaantaa Prithivi and Vishnu Smarana and enter his house. Manushya Yagna: The Karta should apportion one ‘Atithi bhojana’or sixteen or at least four fistfuls of Anna reciting: Sanakaadi Manushyobhoy hanteydam na mama/ This might be given away to mendicants. Bhinna Paaka Vaishvadeva on Shraddha Dinaas as per Taittireeyaas: On Shradda Dinaas, Taittiriyas observe a separate cooking on account of Vaishvadeva. Deva Yagna included there would then be Five Yagnas viz. Deva-Pitru-Bhuta-Manushya and Vaishvadeva. Both Yajurvedis and Saama vedis perform Vaishvadeva before the others, Atharva Vedis perform during the course of the Pitru Shraddha while Bruhvachas or Rigvedis perform at the Shraddha sesha. Ahitaagnis perform Vaishvadeva at the beginning itself on the Shraddha Dina. The Taittireeyas make the Sankalpa: Swarga Pushtyarthamaatma samskaaraartham Praatassayam Vaishva Devam tantrena karishye/ Then Aoupasaagni/Pachanaagni Pratishtha is done, Parisamuhana Parishechana is followed, Anna after ‘Dadhishrayana’ is completed, ‘Abhikaara’ with ghee is performed and after Agni Puja the Anna is made three parts and handed to Agni reciting: Agnaye swaahaa, Vishvebhoy Devebhya sswaaha, Dhruvaaya bhumaayam Swaahaa, Dhruvaksitaye swaha, Akshitaksitaye swaaha, Agnaye swishta -krutaye swahaa/ After this, Parisamuhana and Paryukshana are done, perform Bali daana either by Vyajanaakaara or Chakraakaara. In this connection, Devaahutis are done: Dharmaaya swaahaa, Dharmaayedam, Adharmaaya, Adbhyaha, Oshadhivanaspatatibhyah, Raksho Deva janebhyaha, Gruhaabhyah, Avasaanebhyaha, Avasaana patibhyaha, Sarva bhutebhyah, Kaamaaya, Antarik -shaaya, Yadey jati jagatiyacchacheshtati naamno bhaageyannaamney swaha Naamna idam (some persons say Vaayava idam/) Thus there would be Samuha Parishachana to all: Prithivyai swaha, Antarikshaye swaha, Divey swaha, Suryaya swaha, Chandramasey swaha, Nakshatrebhyah swaha, Indraya swaha, Brihaspateye swaha, Prajapataye swaha, Brahmaney swaha/ In case, parishechana is to be done individually, then Dwaavekam dvyecha chatwaari pratyekatreenichaivahi, Prithivyaadi dashaswekaata Urthwam prathakramaat/ ie. one parishechana to the first two and so on. Then by taking to ‘Praacheenaaveeti’ then turning to South perform as Swadhaa pitrubhya swaaha and being ‘Uttaromukha’ Namo Rudraaya Pashupataye swaaha separately. This is Vaishvadeva Vidhana all about. Deva Yagna Chatushtaya: To recount, there are four kinds beginning with Deva Yagna. This is commenced with the Sankalpa: Deva yagnena yakshye and then Agni parisheyana with Devebhya -sswaaha concluding with Uttara Parishena. In ‘prachinaveeti’ Pitru Yagna ‘

sankalpa ‘ be done with Yagnena yakshye and on South side of Bhumi recite: Pitrubhya sswadhastu/ Then in Upaveeti position touch water and make the Sankalpa: Bhuta yagnena yakshye and Bhutebhyo namah/ and keep the Havishaanna on the ground. Another part of the Anna is offered as Manushya Yagna with the Mantra Manushebhoy hanta. In all the Yagnas, the terminal Mantra would be Vidyudasi vishtirasi/ Earlier in the Pitru Yagna the remainder of Bali Anna should be thrown up to the Sky from thebackyard of the Karta’s house saying Ye Bhutaah pracgharanti/ There after some Anna is provided to dogs and crows too as per one’s own tradition. Kaatyana vidhana of Deva Yagnaadi: To Kakatitya Saagnikas on a Shraddha day, Vaishvadeva is the first of the Paaka Karya and not the last.The Kartha transfers a burning wood from the Agni Griha meant for the Shraaddha to Grihaagni and a portion of the Anna Paaka so cooked in it is soaked with ghee and makes the Sankalpa: Atmaanna samskaaraartham Vaishwa devam karishye/ or Devabhuta pitru Manushya Yagnaan Vaishwa devaannena yakshye/ Then Jala Prokshana is done around Grihaagni and with his hand a portion of the Anna is offered to it stating Brahmaney swwaahaa idam Brahmane na mama; Prajaapataye grihyaabhyah Kashyapaaa, Anumataye and conclude the Deva Yagna. This would be followed by two Bali daanaas stating Dhatrey , Vidhatrey, make a square with water and offer Bali Anna to four Dishas and in the center state: Brahmaney, Antarikshaaya, Suryaya in the ‘Praksamstha’ and to the ‘Uttara’ direction recite Ushasey Bhutaanaam pataye/ This is method of Kakatiya’s Bhuta Yagna. Thereafter, the Karta would assume Pracheenaaveeti and offer Pirtru Tirtha through the thumb and fingers stating Pitrubhyassvadhaanama idam Pitrubhyo na mama; this is theKaakatiya way of Pitru Yagna. After cleaning up the vessel with water and in Savya position the Karta would offer this water stating Yakshmaitatthey nirneyjanam and drop the water; this is the Manushya Yagna vidhaana. In the event of the Kartha not possessing Grihagni, then he could carry one Agni Kaashta from Lokagni, install it saying Prushthodivi and other Saavitra Mantras viz.Tatsavituh taag savituh; Vishvaani devaa. He would then observe Nityopaasana Homa and prepare Anna Paaka to offer to Vaishvedeva. Katyaanas perform Vaishva Deva only in the day but not in the evenings. Saama Vedis and Atharva Vedis perform Pancha Yagnas only in their Grihagnis only. Bahvruchas or Rig Vedis perform Pancha Yagnas on the same analogy of Upanayana Vivahaas ie by depending on Lokaagnis in case Grihagni is unavailable. Sarva Saadhaarana Bhojana Vidhi: The best way of taking Bhojana is to use a golden or silveren plate failing which a plate of stitched mango leaves. If it is a brass or broze or any other metal plates, then theu would be of resrtictive usage to a specific person only. Then, Taamboolaabhyanjanam chaiva Kaamsya paatrey cha bhojanam, Yatischa Brahma chaari cha vidhavaa cha vivarjatet/ (Sanyaasis, Brahmachaaris and widows are forbidden to take oil baths, betel leaves and Kamsya Patra bhojana. Kadali Kutaja Madhu JambuPanasaamra champakodumbara patraani shastaani/ Banana leaves, or of Kutaja, Mahuva, Jaambu , Panasa, Mango, Champaka or Aoudumbara leaves are recommended to take bhojana. But Arka, Ashvattha or Peepul, and Vata vriksha leaves are forbidden as ‘Bhojana Patraas’. The Kartha should first perform Pancha Yagnas, pick up the ‘seshaghritanna’ from the Bhojana Paatra, serve it with his right hand wearing a knotless pavitra, stating Om Bhur -bhuvasswaha tat savitur varenyam bhargo Devasya dheemahi, does the ‘abhimantrana’ and Satyamtwartena parishimchaami/ (in the nights Rutamtwa satyena parishimchami); after doing the ‘parishena’, state Antascharati bhuteshu guhaayaam Vishwato mukhah, Twam yagnastwam

vashatkaarastwam Vishnuh Purusha parah/ , offer three Balis uttering Bhupataye namah, Bhuvana pataye namah, Bhutaanaam pataye namah/ or Chitraaya, Chitra guptaaya,Yamaaya, Yama Dharmaauya, Sarva Bhutebhyah as the fourth Bali; ensure that his hands, feet and face are wet, take water in hand for ‘Aouposshana’ stating Annam Brahma Raso Vishnuh, Aham Vaishvaanaro bhutwa/; drink the water uttering Amritopastaranamasi, keep silent for a while to perform five Aahutis to the face / mouth picking up five morsels of food with all the fingers stating: Om Pranaaya swaaha,Om Apanaaya swaha, Om Vyanaaya swaha, Om Udaanaaya swaha, Om Samaanaaya swaaha and the sixth word Om Brahmaney swaaha/ The Karta should not touch the Jala Patra till the ‘praanaahutis’ are over and then touch it and while observing silence commence eating the Bhojana. It is the best facing the East or West while eating; seating southward provides fulfillment and fame; facing North is of medium value; but one should never eat facing in the ‘Vidishas’. After the Bhojana the Karta drinks half mouthful of water and with the rest of it in hand encircles the plate in reverse direction stating Amritaabhidhaanamasi/ ; drops the Pavitra on the ground, remembers the IshtaDevata, does ‘mukha marjana’ sixteen times and finally two Achamanas outside the Bhojanma Griha. Without doing Achamana, one should not go for ablutions. One should not have his bhojana without serving the old members of the family and also to young children. One should not drink water from his or her ‘Anjali’ or folded palms. Excepting at the time of Vivaha, the Karta and his wife are not to take food together. Food consumption should not be done seated with extended legs.Never eat in a ‘Pankti’ or line in which known bad characters. Never resort to eating in an empty house or Agni Griha or a Temple’s interior. Never eat in the Sandhya times or midnight or without wearing ‘yagnopa -veeta’or with left hand. While eating, the order of eats should be sweets first, savouries in the middle and liquids in between hard and fried items. Sarvam sasesha mashnee yaannissesham Ghritapaayasam/ ie. Ghrita Paayasa shoud be consumed in full without leaving even small quantity. Milk, Curd and Honey must be consumed daily. Such items are to be consumed only at lunch or dinner but not in between. Arkaparva dwaye raatrou Chaturdashyashta- meedivaa, Ekadashyamahoraatram bhuktwaa chandraayanam charet/ ( One should not take food on the nights of Sundays and ‘Purnimaavaasyaas’ as also during the day time on Chaturdashi and Ashtami; on Ekadashis however one should observe full fasting by day and night too). Yastu paani taley bhunktey yascha phukkaara samyutam, Prasrutaanguli -bhiryaschatasya go maamsavachaata/ (One should not eat food by picking it up by hand or straight from the storage vesselor while doing ‘phootkaara’ or with streched fingers; such eating is considered as that of cow meat). Naajeerney bhojanam krutwaatkuryaannaati bubhukshitah, naardraavaasaa naardra shiraa napaadaa ropitey -karey/ (Never eat while in indigestion, nor without hunger, never too with wet clothes nor wet head; never also eat while keeping hand on the feet. Nocchishto ghritamaada -yyaanna padaa bhajanam sprushet/ ( Do not pick up Ghritha Patra one self while in the process of eating, nor move the Bhojana Patraas by feet). Do not perform ‘Auoposhana’ in a Pankti while other Brahmanas are still eating; whosoever either does so or leaves away ignoring others still eating is forbidden since the one who leaves and another who continues to eat are both blemishable. Lavanam vyanjanmam chaibva Ghritam Tailam tathaivacha, Lehyam peyam cha

vividham hastadattam na bhakshayet/ ( One should not serve by one’s hand items such as Salt, Pickles, Ghee, Oils, Liquids nor one should accept and consume the same). Taamrey gavyam Kaamsey Naarikelekshu rasou sagudam daandha saguda maadrakam cha Madyasamam/ (Cow milk served in copper vessels and Sugarcane juice in bronze vessels, jaggery mixed curd or jaggery mixed ‘Adrak’ or ginger are worse than Madya or intoxicants. Udakyaamapi chaandaalam shwaanam kukkutamevacha, Bhujaano yadi pashyeta tadannantu parityajet/ ( While taking the food, if one comes across a woman in menses, a chandala,a dog, or a hen, the rest of the meal must be discontinued.) Like wise, food material touched by crows or othe birds, cat, dogs or other animals should be discarded. Food cooked with hairs, ants, flies etc. should be discarded too. Normally food cooked on the previous day should not be recycled but the carry forward fried food, curd or its layers are consumable on the next day. Milk of camels, sheep or other forest animals is forbidden for consumption. Eating Onions and Lassan calls for Chandrayana Vrata Prayaschitta. The left-over food should be given away to negligible Praanis saying Rouravey puya nilaye Padmaarbuda nivaasinaam, Praaninaam sarva bhutaanaamakshayya mupatishtthatu/ Also Aachantopya shuchistaavadyaavat paatra manuddhrutam, Uddhrutepya shuchistaavannomrujjutey Mahi/ ( It is stated that till such time ‘Shuddaachamana’ is done, Bhojana Paatraas are removed for cleaning and Bhumi is cleaned up with cow dung water, the ‘Karya krama’ of Bhojana is not stated to have concluded finally). Parnasya -agraan cha moolamcha siraamchaiva viseshatah, Churna parnam varjyayitwaa taambulam khadayedbudhah/ (While eating the Tamboola or betel leaves as the finale of the Bhojana, the Bhojana Karta is advised to remove the mid- leaf tenders and consume without ‘churna’ to enable good digestion of the food consumed.) KAMYAA NAIMITTIKA KARMAAS Having discussed ‘Dainandina Karyas’ or the Essential Daily activities, Dharma Sindhu proceeded with the decscription of ‘Kaamya-Naimittika Karyas’. Samskara Vichara: To recall the details of Samskaaraas, a Dwija is required to undergo sixteen Samskaaraas viz. Garbha daana, Pumsavana, Anavalobhana, Seemantonnayana, Jaata Karma, Naama Karma, Nishkramana, Annapraashana, Choula Karya, Upanayana, Mahaa naamnaadi Vrata Chatush -taya, Samaavartana, and Vivaaha. Jata Karma, Naama Karma, Nishkramana, Anna Praashana, Chooda Karma, and Vivaha are the six Samskaraas required for women of which Vivaha is with Mantras and the rest are without Mantras. Garbha daana and Seemanta are common to women. Of the Sixteen Chuda Karma to Vivaha totalling ten are to be performed without Veda Mantras in the case of Shudras. However Brahma Purana asserted : Vivaha Mantram Samskaaram Shudropi labhataam sada/ ie. To Shudras also,Vivaha Samskara is to be performed with veda Mantras. Besides providing service to higher Varnas of the Society, Shudras might pursue selling and buying, Shilpa Vritti or Art-related professions, sale any material excepting intoxicant drinks or materials. However a Shudra is prohibited to perform defined acts: Kapilaa ksheera paanena Brahmani gamanenacha, Vedaakshara vichaarena Shudras chandaa -lataam vrajet/ (If a Shudra drinks the milk of Kalipa Cow, mates with a Brahmana woman, or learns Vedas then he would become a Chandala.) Though belongs to the Chatur Vrana, a Shudra is required to follow Dharma and its Principles. But, he is forbidden to recite Veda Mantras like Swaadhaakaara, Swadhaakaara, Vashatkaara etc. When Shudra Strees observe Vratas, they are allowed to repeat what Brahmanas ask them to repeat such of the Mantras but othere wise any narrations of Epics

or Puranas are to be necessarily to be done by Brahmanas only. But in Katyaayana Sutras imply from the statement : Shaavayetchaaturo varnaan, krutwaa Brahmana magratah/ The inference is that among the Four Vranas, Brahmanas occupy prime place; in other words, there is no strict bar but what ever is done for them through Brahmanas is fruitful to them; in case a Sudra engages a Brahmana and performs ‘Veda mantra yukta Homaabhishekaas’ would indeed be qualified the fruits of such actions. In any case, the Sarva Sadhaarana Dharmas to all Varnas are specified viz. Ahimsaasatyeyasteya shouchendriya nigraha daana shama dama kshayaadyayah Shudraadi Sarva saadhaaranaa Dharmaah Parapada praapakaah/ (Ahimsa, Satya, Asteya, Shoucha, Indriya Nigrah, Daana, Dama, Kshama etc. are the common Dharmas to one and all the Chatur Varnas leading to ‘Paramapada’). Vaapi Kupaadyutsarga ( Digging of Wells and Small Water Bodies) : Either to a village or in a house, the digging of wells or small water bodies either in the middle or Southern Direction or the Sub Directions of Agneya-Nirruti-Vayavyas would not yield beneficient results; all other directions are auspicious. Such diggings of Vaapi-Kupa-Tatakaas are best done in Uttaraayana Maagha upto Six months ahead in Shukla Pakshas. Kartika-Margasirsha months are also good enough if there is an apprehension of dwindlng water levels on Earth. But in Chaturmaasaas and Shukraastamaas, digging works be avoided. Jala Pratishtha or Installation of Water Sources is best done in the Nakshatras of Ashwini, Rohini, Mriga Sheersha, Pushya, Makha, Uttara, Uttaraashaadha, Uttaraa -bhadra, Shatabhisha , Hasta, Jyeshta, Anuraadha, and Revati; of the Tithas the best once are Vidiya, Tritiya, Chaturthi, Panchami, Saptami, Dashami, Ekadashi, and Trayodhashi; or of the best days like Budha , Guru-Shukra and Soma. If the digging of done otherwise, that water should not be utilised. Again, once installed if such wells or water bodies are not used for long, the water is not to be utilised unless Chandrayana Vrata be observed before use. Vrikshaadiropana (Gardening): The best time for initiating the act of gardening or to install new plants or trees would be in the ideal Nakshatra-Tithi-Vaara times. The best Nakshatras are Ashwini, Rohini, Mrigaseersha, Pushya, Magha, Uttara, Uttaraashaadha, Uttaraabhaadra, Hasta, Chitra, Vishakha, Anuradha- Moola-Shatabhisha- Revati. Asleshaayaam Soma Vaarassomey Lagney balaadhikah, Yogesmin ropayedikshum kadali kramukaadikaan/ (The ideal time for planting sugarcane, plantain and nutmeg is on Mondays in Aslesha Nakshatra, Soma Lagna when Chandra is strong). Naarikelaanvapeyd bhumaa vasinyaam lagnageravou, Naaga valleem Gurou lagney chandrey chaamshastitey sati/ (In Ashwini Nakshatra when Surya is in Lagna, Naariyal or coconut plants be sown in Bhumi, and in Brihaspati Lagna in Chandra lagnaamsha, betel leaf creepers be planted. Murti Pratishtha (Installation of Deva Idols): Pratishthaa Sarva Devaanaam Vaishakha Jyeshtha Phalguney, Chaitretusyadwi -kalpena Maaghe Vishnanya Murtishu/ Soumyaayaney Shubhaa proktaa ninditaa Dakshinaayaney/ (The Pratishtha of all types of Devas is most auspicious in Vaishakha-Jyeshtha-Phalguna Months ; Chaitra Month is of Vikalpa or of medium value; Magha Month it is auspicious to perform the istallation for all other Devas excepting of Vishnu Bhagavan. Murti Pratishtha is most suited in Uttaraayana but not in Dakshinaayana. However some Vedic Experts feel that in Dakshinayana too, the Pratishtha of Sapta Matrikaas, Bhairava Murti, Varaha Murti, Nrisimha Murti, Tri- Vikrama Murti, and Devi Murtis could be installed in Dakshinaayana also. Vishnossha- staas Chaitra Maasaashwina Shraavanakaa api, Maagha Phalguna Vaishakha jyeshthaashaadha sahaassucha/ Shaavanecha na bhasyecha Linga Sthaapana muttamam/ (For Vishnu Sthaapana, the ideal months are Chaitra- Ashviyuja

and Shravanas; to install Shiva Linga, the suitable months are Maagha- Phalguna-VaishakhaJyeshta- Ashadha- Margasirsha-Shravana- Bhadrapadaas). Devyaa -maagheshwiney maaseytUttamaa sarva kaamadaa/ (For Devi Pratishtha, the months of Maagha, and Ashwiyuja are the best). Sarva Devataa Pratishtha is appropriate in the Nakshatras other than Ashwini, Rohini, Uttara, Uttaraashaadha, Uttaraabhaadra, Mrigasirsha, Punarvasu, Pushya, Hasta, Chitra, Swati, Anuradha, Shravana, Dhanishtha, Shatabhisha, and Revati as also all the days other than Saturdays and Tuesdays; the Darsha Riktaati Rikta Tithis are also not suitable). Vishnu Pratishtha is excellent on Dwadashis coinciding with Shravana, Krittikaadi and Vishakhaanta Nakshatraas. Chaturthi is the most ideal for Ganesha Pratishtha. Navami with Moola Nakshatra is the most ideal for Devi Pratishtha. Like wise, the Nakshatras concerned to distinct Devas are to be taken into significance like Ardra for Shiva Bhagavan, Hasta for Surya Deva and so on. Hantrartha heenaa kartaaram Mantra heenaa tu rutwijam, Striyam lakshana heenaatu na pratishthaa samoripuh/ (In the event of Murti Pratishta, if the Karta is short of money then it would be inauspicious for him; if the Pratishtha suffers from insufficiency of Mantras, then the Ritwicks would face ‘Arishtaas’ or great risks of life; if there is deficiency of the Pratima, then the Kartha’s women are would have to face the consequences.) Brahmaatu Braahmanai sthaapyo Gayatri sahitah Prabhuh, Savarnaistathaa Vishnuh pratishthaapya ssukaadhibih/ (As Brahma is along with Gayatri, Brahmanas should do the Pratishtha of Gayatri Murti. Like wise, Vishnu Pratishta is to be done by the Public who are all in the quest of happiness.) Maatru Bhiravaadyaah sarvey, Shiva Lingam Yati naapi/ (Matru Bhiravaadi Pratimas might be installed by any body, while Yatis are required to perform the Pratishtha of Shiva Linga.) Nutana sthapitam Lingam Stree Shudrovaapi na sprushet/ ( The newly consecrated Shiva Linga is forbidden to be touched by women and Shudras); however a Jeerna Linga or an ancient Linga could be touched and worshipped by them. In the context of Shiva Pratishtha, women do not have the approval of playing any role. Shudrovaa nupaveetovaa Striyovaa patitopavaa, Keshavam vaa Shivam vaapi sprushtwaa Narakamasnutey/ ( Women, Patitas and Shudras are forbidden to touch Shiva Keshava Pratimas as they would go to hell). One should face North while worshipping a Pratima facing the East. If it is a ‘Chala Vigrah’ or a moveable Murti, only Brahmanas could perform formal Puja. A Pratima could be prepared of Gold, Silver, Copper, Mrittika, Stone, Dhaatus or alloys, Pearls, brass or bronze. Its size might vary from the height of an Angushtha to a foot but should not be higher. Some persons make the worship-worthy Pratimas out of wood, lac and such other material also. There is no need to set up Yantras underneath the Pratimas nor there is need for ‘Nitya Snaana’ or regular wash, excepting perhaps on ‘Parva Dinaas’ or festival / significant days so that they are cleaned up. Pancha Sutri Nirnaya: The height, width and circumference of a Shiva Linga as also the measurements of its base and Soma Sutra measurements are called ‘Pancha Sutras’. Taking into account the Linga ‘Siro vistara’, the Linga’s height and the Linga’s circumference, the ‘Peetha’ or base of the Linga should be made in a circular manner so that the the circumference of the Peetha should be double of the Linga’s measurement. It must be ensured that two Lingas are worshipped in the same house: Grihey Linga dwayam naarcham Saalagraamadwayam tathaa, Dwechakrey dwaarakaayaastu naarcheyet Surya dwayam tathaa/ Shakti trayam Tri Vighnesham dwousham bhunaarchayetsudhih/ (In the same house, there should not be the worship of two Shiva Lingas, two Shaala graamaas, two Dwaraka chakraas, two Suryaadhishthaanaas, three Shaktyadhishtaanaas and several Vighneshaadhistaanaas and two Shankhas.) Also, Naarchayeccha tathaa Matsya Kurmaadi Dashakam gruhey/ (In the same house, there should not be the worship of Dashavataaras together.). There should not also be a Puja of Pratimas half

burnt, partly mutilated, or broken, although a shalagrama broken or spoilt could be worshipped. Salagraama daana is equivalent to Prithvi daana. Brothers must observe separate Devatarchana, Agnihotra, or Brahma Yagna. Shaalagraama Puja: Saalagraama shilaakreetaa madhyamaa yaachitaadhamaa, Ukta lakshana sampanna paaramparya kramaagataa, Uttamaasaatu Vigneyaa Guru dattaatu tatsamaa/ ( A saala -graama which is bought has a medium value, the one requested for and obtained is of low value, the one that is secured from family tradition is of considerable propitiousness and that which is received by Guru is indeed the best).Tatraapyaamalaki tulya pujyaa sukshmeva yaa bhavet, Yathaa yathaa shilaa sulshmaa tathaasyaattu maha phalaa/ Yava maatram tu gartasswaadyavaartham Linga -muchyatey, Shiva naabhi ritikhyaatastrishu lokeshu durlabhah/ (A shalagrama of the size of a small Amla fruit is most worthy of worship. A tiny sized seed-like Shaalagraama is indeed very rare to procure and is called as ‘Shiva Naabhi’). A saalagraama once installed and invoked in a ‘Praana Pratishtha’and detailed puja, needs to be worshipped with daily puja but need not be formally bathed or treated with regular ‘Sampro -kshana’etc. Thus the daily Puja vidhana does not require Prana Pratishtha, Prokshana, Aavahana; but the Naamas of Vaasudeva, Sankarshana, Pradyumna, Aniruddhaadi be recited along the Puja; it is stated that Vaasudeva has five Chakras, Sankarshana has seven, Pradyumna six, and Aniruddha eleven. Vishnu preetikaram nityam Tulasi kaashta chandanam, Kaartikey ketakee Pushpam yena dattam Hareyh Kalou/ Deepa daanaancha Devarshey taaritam tena Vaikulam/ ( The person who lights a deepa with Tulasi Kaashtha chandana and offers Ketaki Pushpa as also gives away Deepa Daana to Shri Hari in Kartika Maasa leads his entire Vamsha to Salvation.) Again, Agraahyam Shiva Nirmaaly- am Patram pushpam phalam jalam, Saalagraamasya samspra shaat Sarvamyaati pavitrataam/ (In the case of Shiva Linga Puja, Patra-Pushpa-Phala Nirmaalyaas are forbidden to take away by the devotees, but in the case of Saalagraama the Archana material could be taken away as the Nirmalya. Salagrama Puja is to be done with the middle finger and Anamika finger while nirmalya is to be picked up by Angushtha and Tarjani fingers. In case Saalagrama Puja is performed with Bhasma Tripundra and Rudraaksha Maala then Maha Deva would be immensely pleased too. Rudraaksha-Tulasi Maalaa Dharana/ Samskaara: Wearing Rudraksha Maala has to be accompanied the Mantras and also having applied ‘Panchaamrita’ and ‘Pancha -gavyas’.Rudraakshasya Pratishthaayaam Mantram Panchaaksharam tathaa, Triambakaadi Mantram cha, Tathaa tatra prayojayet/ (While wearing Rudraaksha Maala, the ‘Triyambika Mantra’ and ‘Panchaakshari Mantra’ be recited.) The beads of the Mala must have hundred eight, or fifty four or atleast twenty seven. The Japa Maalaas before wearing should be treated with Pancha gavyas and after wash, should recite Om- Hreemand the Sanskrit Alphabets viz. Am-Aaam-Im-Eem-Vum-Voom-Rum-Room- Lum-Loom-AemAim-Am-Aah-Kam-Kham- Gam-Gham- Gnyam- Cham- Chaam- Jam- Jham-Inim- Tam-ThamDam-Dham-Nam-Tam-Tham-Dum-Dham-Nam-Pam-Pham-Bum-Bham-Mam-Yam-Ram-LamVam-Sham-Sham-Sam-Hum-Llam and Ksham/ Thereafter these fifty Maatrikaas and a Maala of Ashwattha Patraas be coincided in a Nyasa with the following Five Mantras: Om Sadyo jaataam, Vaama Devaaya, Aghorebhyo, Tatpurushaaya, Ishaana-ssarva Vidyaanaam/ The Maala be then washed with Pancha gavyaas again, perform Prokshana with cold water, apply Gandha with Vaamana Deva Mantra, give Dhupa with Aghora Mantra, apply chandana and Kasturi with Tatpuurusha Mantra and perform Abhimantrana of each bead with Aghora Mantra and finally worship with ‘Panchopachaaraas’. Rudraaksha Dhaarana Vidhaana: Rudraakshaan Kantha deshey dashana parimitaan Mastakey Vimshatidwye, Shat Shat Karna Pradeshey

Karayugala krutey Dwaadasha Dwaadashaaiva, Baahyaa -rindoh kalaabhirnayana krutey chaiva mekam Shikhaayaam Vaksha -syashtaadhikam yah kalayati shatakam, Saswayam Neela Kanthah/ (A person who wears thirty two beads around the neck, six each around the ears, forty on the head, twelve each on wrists, sixteen each on hands, one each on the eyes, one on tuft and hundred eight on the chest is as good as Nilakantha and one could attain Rudrapada.) ShivaVishnu Snaana Vichara: Lingaabhyangana is to be executed as follows: Pancha vimshatphalam Lingeyshyabhyam gamkaara yedadha, Snaapayet -tilatailascha kara yantrod bhavaisshivam/ (Abhyan -gana Snaana is to be performed by applying twenty five ‘palaas’ of sesame oil around the Shiva Linga). This would be followed by Maha Snaana: Payodadhighrita kshoudra sharkaaradyaistatah kramaat, Shivasya sarpishaa snaanam proktam palashateynavai/ Taavata Madhunaachaiva dadhnaapi payasa -picha, Palasaardha sahasrena raneynai vaikshavenacha/ Bhaktyaa choshnodakai sshitodakai samsnaa -pa yecchivam/ (The Maha Snaana is performed to Bhagavan Shiva with milk, curd, ghee, honey, sugar etc. with hundred each of the ‘Palaa’ measures by turns of each of the materials alternatively by hot and cold waters). Vishnu Panchamrita Snaana is also to be done: Shri Vishnum Ksheera dadhyaadyaih kramaaddasha gunottaraih, Snaapayekinchi dushnaischa Ksheeraadyaih Pancha bhissamaih/ (The Panchamrita Snaana is done with milk, curd etc. with hot and cold waters to Bhagavan Vishnu). Vishnwaadi Panchaayatana: Vishnu Panchaayana denotes that with Vishnu Pratima in the middle and other Devataas around him: Vishnur madhye Shive bhaasya Suryaaryaa Isha dikramaat, Shambhur madhye Vishnu Surya Gajaaswaaryaastathaa kramaat/ Ravou madhyagatey Rudra Ganesyaachuta Shaktayah, Madhye Devi Vishnu Shiva Ganesha Ravayah kramaat/ Madhye GanapatirVishnu Shiva Suryaambikaastathaa, Ishaanaadika kramenaiva Panchaayatana Panchakam/ ( Keeping Vishnu Murti in the middle and Shiva-Ganesha-Suryaabikas in directions starting from Ishaana Disha is called Vishnu Panchayatana; Shiva in the middle and VishnuSurya-Ganesha-Ambika in other directions commencing from Ishana is called Shiva Panchaayatana; similarly Surya in the middle and Rudra-Ganesha-Vishnu-Shaktis around from Ishana again is Surya Panchayatana; Devi in the middle and Vishnup-Shiva-Ganesha-Suryas from Ishana is Devi Panchayatana and finally Ganesha in the middle and Vishnu-Shiva-SuryaAmbikaas from Ishana is called Ga nesha Panchaayatana. Hence the pattern of Panchaayatana. Keshavaadi Naama Dhyana Shlokaas: Dharma Sindhu narrated the Keshava Naama Dhyana Ekadasha Shlokas: Keshaveschaturbahor Dakshinordhwa karam kramaat, Shanka Chakra Gadaa Padmaayudhaih Keshava Uchyatey/ Narayanah Padma Gadaa Chakra Shakhaayudhaih kramaat, Madhavas chakra shankaabh- yaam Padmena Gadayaabhavet/ Govindo Gadayaa Padma Shankha Chakraih kramaadvhavet, Vishnuh padmena shankhena chakrena Gadayaa kramet/ Shankha Padma Gadaa Chakrair Madhusudana Eritah, Trivikramo Gadaa Chakra Shankha Padmairanukramaat/ Vaamana sshankha Chakraabhyaam Padmena Gadayaapicha, Chakrena Gadayaa shankha padmaabhyaam Shridharahsmritah/ Hrishikesha smritah chakra Padma shankha Gadaayudhaih, Padmanaabhah Padmachakra Gadaa Shankhaih kraamats -mrutah/ Damodara sshankha Gadaa Chakra Padmai -rudeeryatey, Samkarshana Shankha Padma Chakra –yudhaih/ Vaasudeva sschakra Gadaa Padma Shankaakhya Lakshanaaih, Pradyumna ssyaacchhaankha Gadaa Padma Chakraih kramaadhrutaih/ Aniruddho Gadaashankha Padma chakrairanukramaat, Padma Shankha Gadaa Chakraayudhaissaat Purushottamah/ Adhokshajo Gadaa shankha chakrapadaih karasthitaih, Narasimhaha padma gadaa shankhachakraayudhair bhavet/ Achyutah padma chakraabhyaam shankhena gadayaakramet, Janaardanah chakrashankha gadaa padmaadhya baahubhih/ Upendro gadayaa

chakra padmashankha -anchitaih karaih, Chakrapadma Gadaa Shankhaih karasthaissyaat kramaad Harih/ Shri Krishnaabhyo gadaa padma shankha chakra shankhairmato Vibhuh/ Iti Proktaah Keshavaadi chaturvimshati Murtyayah/ (Vishnu with the twenty four popular names of His is described with the details of his four hands and the four ‘Ayudhas’ that are carried by Him). Deva Pratishtha Prayoga: The procedure of Deva Pratishtha commences with the Karta’s selection of a suitable Place, construct an ‘Agni / Homa Mandapa’of twelve measures of a normal mid-hand, identify a Homa Kunda of a ‘hasta’s’ measure of square in the East or Ishana of the Mandapa and install Agni with the Sankalpa: Asyaam Murtou Lingevaa Devataa saannidhyartham Deergaahur -lakshmee Sarva Kaama Samruddhyakshayya sukha kaamomu Deva Murti pratishthaam karishye/ The Sankalpa would be followed by Swasti vaachanaas, Naandi Shraaddhaanta, Acharya Varana and Ashta/ Chatur Ritwija Varana. Acharya would then purify the Bhumi with kushodaka prokshana with the Mantra: Apohishthaa mayo –bhuvah taana urjey dadhaatana, Maheranaaya Chakshasey yovasshivatamo rasah / Tasya bhaajaya-tehanah Ushiteeriva Maatarah, Tasmaa Arangamaamavaha Yasya Kshayaaya jinvatha Aapo janayathaa cha nah/ After the prokshana on the Bhumi, Deva Pratishthaapana is accomplished with the Mantra: Devaa aayantu yaatu dhaanaa apayaantu Vishno Deva yajanam rakshaswa/ Bhu Shuddhi is done with the Mantra: Yadatra samstitham Bhutam sthaanamaashritya tishthati, Staanamtyaktwaatu tat sarvam yatrastham tatra gacchatu—Aapakraamantu/ Then Murti is purified with ‘Pancha Gavyaas’ and is immersed in a container full of water along with Suvarna and Yava-Durvaara-Ashwattha-Palaasha leaves with the Apohishtha Mantra as also the following recitals: Hiranya varnaassuchayah Paavakaah yaa Sujatah Kashyapoyaaswindrah, Agnim yaa garbham dadhirey Virupaastaana Aapassaggusyona bhavantu/ Yaa saag Raajaa varuno yaati madhye satyaanrutey Avapashyan janaanaam, Madhuschuta ssuchayoyaah paavakaastaana Aaapassayussyona bhavantu/ Yaasaam Devaadi Vikrunnvanti bhaksham yaa Antarikshey bahudhaa bhavanti, Yaah Prithiveem payasomdanti Shukraastaana Aaapassag syonaa bhavantu/ Shivenamaa chakshusaa pashyataapah Shivayaa tanuvopa sprutashatwam chamey, Sarvaagum Agneegum rapsushadohuvevomayi varcho balamojo nidhattha/ Pavamaanah Suvarjanah Pavitrena vicharshanih, Yah potaa su punaatumaa, Punantumaa Deva Janaah Punantu manavo dhiyaa/ Punantu Vishwa yaavah Jaatavedah pavitravat, Pavitrena punaahi maa Shukrena Deva deedyat Agney kratwaa kratugumranu /Yattey pavitramarchishi Agney vitataa mantaraa Brahma tena punee mahey, Ubaabhyam Deva Savitah pavitrenasavenacha Idam Brahma puneemahey, Vaishva devi punati Devyaagaat yasyai bahyistanuvo veeta pushtaah, Tayaamadam tassadhamaadyeshu Vayagssyaamapataroyeenaam/ Vaishvaanaro Rashmibhirmaa punaatu, Vaatah Praaneyneshi romayobhuh, Dyaavyaa Prithivi payasaapayobhih, Rutaavariyagnaye maapuneetaam, Bruhadbhissavitastrubhih, Varshtherdevanvabhih, Agney dakshaih punaahimaa, Yena Devaa apunata, Yenapo divyam kashah,Tena Divyena Brahmanaa/ Idam Brahma puneemahey, Yah paavamaaneeradhyeti, Rishibhissambhrutagum rasam,Sarvagum saputamasnaati swaditam Maatarishwanaa Paavamaaneeryop Adhyeti, Rishibhissambhrutag rasam Tasmai Saraswatee duhey, Khseeragum sarpirmadhudakam, Pavamaani swaysytyayanee/ Sudhughaahi payaswatih, Rishibhih sambhrutoRasah/ Braahamayeshvamrutahitam, Pavamaanirdishantunah, Imam Loka Madho Amum; Kaamaansamardha yantunah, Devirdevaissamaabhrutaah, paavamaaniswastyayaneeh

sudughaahi ghrutaschytah, Rishibhissambhruto rasah/ Brahmaneshwamrutagum hitam, yena Devaah pavitrena Atmaanamputey sadaa, Tena Sahasra dhaarena, Paavamaanyah punantumaa,Praajaapatyam pavitram, Shatodyaamagum hiranmayam, Tena Brahma vidovayam, Pootam Brahma puneemahey, Indrassuneetee sahamaapunaatu, Somassvastyaa Varunassameechyaa, Yamo raajaa pramrunaabhih punaatumaa, Jaatavedaamorjayantyaa punaatu/ Thus with the above Mantraas, Abhisheka be performed, besides the Vyaahrutis and Idam Vishnu Mantra; thereafter fruits, Yavaas and durvaas are offered; a ‘Kankana’ or wriststring is tied to Deva Hasta with Rakshoham Mantra; the Deva becovered with a Vastra with the Mantra Avateyhedo Uduttama and finally keep the Deva in water. Chala Murti Pratishtha: In the case of installing ‘Sthira-Chara’ Devataas, the Kartha has to foremost initiate ‘Agni Sthapana’, Graha-Vaastu Devataa dhyana and perform ‘Anvaadhaana’, ‘Chakshushi Aajyena’, Graha Homa to Main Grahas and Adhi Devataas and Pratyadhi Devataas with Samidhaas, Charu, Ghee as also homa to Vaastu Devataas followed by Anvadhaana in favour of the following Devataas: Indram, Prithiveem, Sharvam, Agnim, Pashupatim, Yamam, Yajamaana Murtim, Ugram, Nirrutim, Surya Murtim, Rudram, Varunam, Jala Murtim, Bhavam, Vaayum, Vaayu Murtim, Ishaanam, Kuberam, Soma Murtim, Maha Devam, Aakaasham, Bheemam, Lokapaala Murtim, Murti Prati Devataah/ These Devataas are offered Homa Samidhas of PalaashaAoudumbara- Ashwathha-Shamya- and Apaamaarga Vrikshas; tila, charu, and ghrita each hundred and eight times, or possibly one thousand and eight times or atleast twenty eight times minimum; with the Mantra of Agniryujubhir ityanuvaakena Vishwaan Devaan Tilaajyaabhaam Dasha Dashaahutibhih; the Kartha would do Anuvaaka to all the Devatas by way of Tila-Ghrita Aahutis ten times to each of them. This is repeated for the second and third time with the same material and in the same number of Ahutis. After the ‘Aajyaanta’ or the end of the Ahutis, the Karta would perform the ‘Tyaaga’ or the termination of the Homaas reciting: Idamupa kalpita manvaadhaanokta dravyajaata manvaadhaa -noktaahuti paryaapta manvadhaanoktaabhyo Yaksha maanaabhyo Devataabhyostu na mama/ He would then perform homaas with Gruhaanna and five types of samidhas, Tila, Aajya etc. Each of the ‘drayvaas’ or the materials should touch the Devata’s feet, navel and head. Following the Aajya Homaas, the northern side of the Homa Kunda a Jalapaata from a Purna Kumbha be done with the Mantras: Indraayendyo iteendrasya, syoneti Prithivi Murteyh, Aghorebhyo iti tatpateyh Sharvasya, Agna aayaahotyagneyh, Agni dutamityagni murteyh, Namah Sharvaaya cha Pashupataye cheti Pashupateyh, Yamaaya Somamiti Yamasya, Asahi Veereti Yajamana Murtih, Stuhi Shrutamiti tatpateyrugrasya, Asunvantamiti Nirruteyh, Aakrishneyneti Surya Murtih/ These Mantras are addressed to Indra, Prithivi, Sharva, Agni, Agni Murti, Pashupati, Yama, Yajamaana Murti, Murti Pati Ugra, Nirruti, and Surya Murti respectively). Other Mantras are: Yo Rudro Agnaaviti taptaye Rudrasya addressed to Rudra; Imam mey Varuna Shrudhee havamadyaa cha Mridaya addressed to Varuna Deva; Shannodevi etc. to Jala Murti; Namo Bhavaayacha Rudraayacha to Rudra Bhagavan; Aano Niyudbhih to Vayu Deva; Vaata Aavaatu to Vayu Murti; Tameeshaanam to Ishana deva; Aapyaa -yaswa to Kubera Deva; Vayam Soma to Soma Murti; Tat Purushaaya Vidmahey Maha Devaaya dheemahi tanno Rudrah prachodayaat/ addressed to Rudra; Abhitvaadey to Ishana Murti; Adithyaprasannasya to Akasha Deva and to Nama Ugraayacha Bheemaayacha to Bhima Deva. Following these salutations and homaas with Samidha Panchakas of ‘Palaashomoburaadis’, Payasa-Charu-Tila-Aajyaas, the Kartha should touch the feet-navel-Siras of Shaapna Deva with Mula Mantras, Deva Gayatri or other Vaidika Mantras. Then Tilaajyaahutis are performed by the Karta ten times to each of the following Devas with the Mantras: Agniryajubhih, Savitaa Stomaih, Indra Ukthaamadaih, Mitraa Varunaa vaashisha,

Angirasodhishniyairagnibhih, Maruta ssadoha virdhaa, Naabhyaam, Aapah prokshaneebhih, Oshadayo Barhishaa, Aditirvedyaa, Somo deekshayaa, twashtedhmena, Vishnuryagnena, Vasava Aajyena, Adityaa Dakshinaabhih, Vishwadevaa Uurjyaa, Pushaanvaa -gaakaarena, Brihaspatih Purodhayaa, Prajaaparirudgeedhana, Antariksham pavitrena,Vaayuh Paatraih, Ahagshraddhaayaa swaahaa/ Then perform ‘Deva Paada Sparshsha’, Abhisheka, Dwiteeya Homa, Deva Naabhi Sparsha and again the triteeya homa, Deva Shira Sparsha and so on. In all the three Sevas, the Karta is required to execute four thousand seven hundred sixty four homas and finally prostrate to the Pratishtha Deva and welcome Him stating: Swaagatam Deva Devesha Vishwarupa Namostutey, Shuddhepi twadhishthaney Shuddim kurmassahaswa taam/ ( Deva Devesha! Our sincere greetings to you on your most propitious arrival ; we are trying to sanctify and purify this spot for your installation).Then along with the help of Ritviks, the Karta lifts the Murti for ‘Agnyuttarana’ reciting the Mantras: Uttishtha brahmanaspatey and Agnissapta Manu Sukta. Repeat the recitations hundred eight times, clean up the Murti after Mrittika Snaanaas added with ‘Pancha Gavyaas’ and recite the Mantra: Payah Prithivyaam Paya Oshadheeshu Payo Divyam tarikshe -payodhaam, Payaswateeh Pradishassantu mahyam/ Avo Raajaanamiti cha samsnaanapya Aapyaayasveti Pancha Mantraih: Panchaamritena [Gavya maajyam dadhi ksheeram maakshikam sharkaraanvitam, Ekatra Militam jneyam Divyam Panchaamritam param] samsnaapya; the Panchagavyas are applied to the if the Pratishtha Murti with the above Ruchas; if the Pratishta deva is a Shiva Linga the Pancha gavyas and Panchamritas are used in the Abhisheka with Namastey Rudra Mantra. After the Snaana, Ghritaabhyanga, Ushna Jala Prakshaalana, and Jalaabhisheka with tender leaves, Aoushadhis, Sapta Dhaanyaas,Pancha Ratnaas, Phala Pushpaas, Darbha Doorva Gorochanaas, in four vessels along with Apohishthaa—Yo vassivatamo rasah, Tasmaa—Mantras. After the Abishekaas, Vastra-Yagnopaveeta—Gandha-Pushpa- Dhupa-Deaapaas are offered. Eight Deepas are offered with the Mantra: Om Hiranya garbhah ,Om ya Atmadaah; Om yah Praanato, Om yasyamey, Om Yenadhouh, Om Yam krandasi, Om Aapohayat , Om Yaschidaapo, Ityashtou Peetha deepaan datwaa/ With a golden wire honey and ghee are offered to the Murti’s both eyes along with the Mantra: Om Chitram Devaanaam , Om Tejosi Sukramasyamrita masi dhaamanaamaasi, Priyam Devaanaamanaadhrushtham Deva Yajanmaasi/ as also Om Namo Bhagavatey tubhyam Shivaaya Harye namah, Hiranya retasey Vishno Vishwa rupaaya tey namah/ Later, Anjana is applied to the Pratishtha Deva’s eyes. The Karta would then offer Naivedya to the Deva, Go daana to Acharya and Dakshinas to Ritwijas. Neeraajana is shown to the Deva ( in the case of Rudra Deva leave it at the Chatuspatha or the Four Path point with the Mantra: Om Namo Bhagavatey Rudraaya Sarva Bhutaabhipataye Deepta Shuladharaayomaadayitaaya Vishvaadhipataye Rudraayavai namo namah , Shivamagarhitam karmaastu swaahaa/ Then the Acharya should invoke the Sarvato Bhadra Devas; the ‘Aavahana’ is as follows: In the centre Brahma, in the Ashtadishas the Ashta paala -kaas, in the specified directions the Deities viz. Indra, Astaavasus, Ekaadasha Rudraas, the two Ashwini Devatas, Vishvedeas, Pitru Devas, Naagaas, Daksha, Vishnu, Durga, Swadhaakaara, Mrityu Devata, Samudra Nadis, Marutdevataas, Ganapati, Meru,Prithivi, Vajra-Shakti-Danda- Khadga- PaashaAnkusha-Gada-Shulaadi Aayudhaas; Gautami-Bharadwaaja-Vishwamitra-Kashyapa-JamadagniVasishtha-Atriadi Rishis; to Nava Grahas; Ashta Koumaris viz. Aindri-Kaumari-BrahmiVaaraahi-Chaamunda-Vaishnavi-Maaheshwari- Vainaayaki and so on. After the Sarvadevaahana, the Mukhya Deva is lifted along with Mangala Vaadyaas and placed on his Shayya or bed while Purusha Sukta and Mahanyasa are recited. Anga Nyasa is performed with the ‘Naamaas’ viz. Purushatmaney namah, Praanaat -maney namah, Prakriti Tatwaatmaney

namah,Buddhi Tatwaaya namah, Ahamkaara Tatwaaya namah,and Manstatwaaya namah/ Nyaasa is also done with various Deha Tatwaas viz. Rasa-Gandha-Shrotra- Tyakshu-JihvaGhraana- Vaak- Paani-Paada-Paayupastha and Prithivyaakaashaadis and Satwa-Rajas-Tamo Gunaas. At the end, as the Pratishta Devata is put to Yoga Nidra, Homa sesha-Balidaanaas are concluded and Purnahuti is accomplished. This is briefly the Chara Deva Pratishtha Vidhaana. Praana Pratishta: After the preliminary prayers, homaas, Abhishekas and various Pujas, the Pratishtha Devata is lifted from Yoga Nidra with the Mantras: Uttishtha Brahmanaspatey and resort to Dhyana: Brahmaney namah, Vishnave namah, Rudraaya namah, Indraadyashthabhyo, Vasubhyo, Rudrebhyo, Aadirtyebhyo, Ashvibhyam, Kurudbhyo, Kuberaaya, Gangaadi Maha Nadeebhyo, Agneeshomaabhyaam, Indraagnibhyaam, Dyavaa Prithiveem bhyaam, Dhanvantaraye, Sarveshaaya,Vishvebhyo, Brahmaney/ Then with Pushpaanjalis and Purna Bhavanaas, the Sarva Sakshi Bhagavan is felt seated before the Karta and the Prana Pratishtha Vidhana is initiated with the Maha Sankalpa: Asya Shri Prana Pratishthaa Mantrasya BrahmaVishnu Rudraa Rishayah, Rikyajiussaamaani chandaamsi, Kriyamayavapuh, Praanaakhyaa Deataa,Aam Beejam Stroum Shaktih Praana Pratishthaayam viniyogah, Brahma Vishnu Rudra Risheybhoy namah Shirasi, Rikyajursaamacchaandebhoy namah, Mukhey, Praanaakhya devataayai, Hridi, Aam Beejaaya Guhye Kroum Shaktayai, Paadayoh/ Om Kam, Kham,Gam, Gham, Jnam, Am Prithivyaapastejo -vayavyaakaashatmaney Aam Hridayaya; Om cham, chham, jam, jham, neem;eem shabda sparsha rupa rasa gandhaatmaney Eem Shirasey swaahaa; Om tam, tham, dum, dhum, nnam, Voom, Shrotra twak chakshur jihvaa ghraanaatmaney voom Shikhaayai vashat; Om tam, tham, dum,dham, nam , yem vaak paani paada payupasthatmaney Yyem Kavachaaya hum; Om pam, pham, bum, bham Om vachanaa daana viharanaot sargaanandaatmaney Om netra trayaaya voushat/ Om yam, rum, lam, sham, sam, hum, ksham, tram Manobuddhyahankaara chittaatmaney ahaha Astraaya phut (make sound with the Astra Mudra); Thus the Kartha and the Pratishthita Deva establish ‘nyaasa’ or direct contact, touch the Deva and perform Japa as follows: Om Aaam hreem kroum yam rum lam vam sham shum sum hum llam ksham-Devasya praanaa iha praanaah/ Om Aaam hraam kroum yam rum lam vam sham shum sum hum sah - Devassajeeva ihassthitah/ Om aam hraam Hamsah –Devasya sarvendri –yaani/ Om Aaam Hraam Hamsah-Devasya Vaagmana chakshusshrotra ghraana praanaa ihaagatya swastaye sukhena suchiram tishthantu swaahaa/ So saying the Karta should keep his Angushtha on the Deva Pratima’s heart and recite: Asyai praanaastishtantu, Asyai Praanaas -charantu, Asyai Devatwamar –chaayai maama heticha kaschana/ Then keep reciting Pranava, perform Dhyaana with Dhruvaadyouh and three other Ruks, slowly give Gayatri in the ears of the Deva, give Purusha Sukta touching the Idol’s paadanaabhi and siras and make the japa of Ihai vidhi thrice. The Karta then would recite the following prayer: Swaagatam Deva Devesha madbhaagyaatwa mihaagatah, Praakrutam twamadrushtwaa maam Baalavat paripaalaya/ Dharmaartha Kaama siddhyartham sthiro bhava Shivaayanah, Saannidhyam tu sadaa Deva swarchaayaam parikalpaya/ Yaavacchanraapani Suryaastishthantya pratighaatinah, Taavatwa yaatra Devesha stheyam Bhaktaanukampayaa/ Bhagavan Devadevesha twam pitaa Sarva dehinaam, Yena Rupena Bhagavan twayaa vyaaptam charaacharam, Tena Rupena Devesha swaarchaa -yaam sannidhou bhava/ (Deva Devesha! May your arrival bring all round happiness to us; it isd our unique fortune that we are able to vision you! Kindly do not ignore me that I am a Prakruta and Ayogya or Worldly wise and Undeserving! Do please treat me as a child and provide me protection from the vicissitudes in life and bestow all kinds of fulfillments of Dharma-Artha-Kaama- Moksha. Do bless me to be always near you till such time that Surya and Chandra last for ever. Indeed you are the father of

the Srishti in totality and the Omni Present and the Omni Scient; never discard me and bestow my proximity always!) Then the Acharya or the Karta should formally welcome the Archana Murti ar the Shiva Linga as the case that be with the Aavaahayami Mantras: Bhuh Purusha maavaahayaami, Bhuvah Purusha -maavaahayaami, Swah Purusha maavaahayaami, Bhurbhuvah Purusha maavaahayaami/ After the Aavaahana, provide ‘Aasana’ with Pranava, ‘Paadodaka’ with Durva-Shaamaa-Vishnu -kraanta-Kamala Pushpas with the recital of Om imaa Aaapah Shiva tamaah, Putaah Putatamaa Amritaa Amrita rasaah Paadyaastyaajushataam pratigrihyataam pratigrhnnaatu Bhagavaan Mahaa Vishnuh Vishnavey namah/ If it were a Shiva Linga, the Padya pradaana is done with: Bhagavan Mahaa Devo Rudraaya Namah/ Then Aachamaniya be offered: Imaa Aapassi -vatamaa, Aachamaneeyastaa rushantaam pratigrihyataam/ Then Arghya and Panchaamrita snaana: Imaa Aapah Arghyastaa rushantaam – Idam Vishnuh to Vishnu or to Shiva Linga with Namostu Nilagrivaaya/ Further Vastra and Yanopaveeta be offered followed by ‘Gandha’ with the Mantra: Imey Gandhaasshubhaa divyaassarva gandhair alankritaah, Putaa Brahma Pavitrena Putaa Suryasya rashmibhih/ Pushpa maalas be offered: Imey Maalyaasshubhaa Divyaassarva maalyairalankrutaah/ Further ‘dhupa’be offered: Vanaspati rasodbhuto ghandhaadhyo Gandha mutta –mah, Aaghreyassarva Devaanaam dhupoyam pratigrihyataam/ The next offering is of Deepa: Om Jyotisshukram cha Tejascha Devaanaam satatam priyam, Prabhaakritssava bhutaanaam Deepoyam Pratigrihyataam, Pratigrihnaatu bhavaan/ While offering the Deepa, the Karta dedicates flowers to each of the Vishnu Naamaas and performs Dwadasha Ahutis to Agni Deva of Payasa Gudaanna in favour of Sharanginey, Shriyai, Sarasvatyai, Vishnavey as also the Mantras : Vishnornukam veeryaani, Tadasya Priya, Pratadvishnuh, Paromaatrayaa, Vichakramey, Trirdevah Prithivi/ followed by Naivedya of Griha Siddhaana with Tilas to Vishnu. In the case of Shiva Linga, after the Deepa Darshana, the Karta recites: Bhavaayadevaaya, Sharvaaya devaaya, Ishaanaaya devaavaaya, Pashupataye devaaya, Rudraaya devaaya, Ugraaya devaaya, Bheemaaya devaaya, ahatey devaaya and performs Pushpa Puja, Tarpana, Tilaanna Homa, Paayasa Gudaanna Homa and Nivedana with the Mantras: Bhavasya Devasya Patnai Swaha, Bhavasya Devasya Sutaayai swaaha; Traiyambakam Maanomahaantam maanastaakey Aaaraattey vikirada, Sahasraani Sahasram; Shivaaya Shankaraaya Sahamaanaaya Shitikanthaaya Kapardiney Taamraaya Arunaaya Aapaguramaanaaya Hiranyabaahavey Saspinjaraaya Babhrushaaya, Hiranyaaya/ Finally, the Karta gives away Go daanaas and Dakshinaas to Ritviks and organises Vipra Bhojana to either hundred or at least to twelve minimum. In the Nutana Devalaya, there should be a Jalaashaya Pratishta too. Samkshipta Chala Murti Pratishtha: The Karta has to make the Sankalpa, Naandi Shraaddha, Acharya Varana, Aamuka Deva Pratishta Karma, Sarvato Bhadra Mandala Prakriya, Brahmaadi Mandala DevataAavaahana Puja, Agni Pratishtha and Anvaadhaana, Samidha- ajya-tila-charu homa to ‘Sthaapya Devata’ and Mandala Devataas, Pratishtha Devata’s Mrittikaa Snaana with Dasha Mrittikaas of Tadaaga-Nadi-Teera- Goshtha-Chatwara or the Center of Four Roads-Parvata-GajasthaanaAshwasthaana-Hrada- Valmika-Nadi Sangama Sthala; Pancha Gavya Snaana; Ashtha Kalasha Sthapana with Durva, white Mustard and Pancha Pallavaas; Mantraabhisheka; Agnyut -taarana; Ashta Kumbha Sthaapana; Ashta Deepa Karana; Deva Netronmeelana; Chitraanna Bali; Purusha Sukta Stuti; Chaturpadardha Aajya Homa; Mandala Devataa Homa, Purnaahuti; Sukta Nyaasa Aavaahana; Panchamrita Snaana, Abhisheka; Vastra-Yagnopaveeta-Dhupa-Deepaadi-NaivedyaTamboola-Phala-Neeraajana-Pradakshina-Pushpaanjali; Kshamaapana Prarthana- Acharya Dakshina-Ashta Kumbhaabhisheka to Karta-Brahmana Bhojana-Vishnu Smarana-and Ishwaraarpana. Punah Pratishtha: The Pratishtha Devata requires Punah Pratishtha in the events

of Madya-Chandaala Sparsha, Vahni Dagdhana, Brahmana Rakta-Paapaatma Sparsha, Murti Bhedana/ Khandana, Sthaana Chalana, Nitya Puja Naasti, Shava- Gardhabaadi-Asuchi VastuPatita-Chora-Rajaswala Sparsha and so on. There no doubt could be remedies for none-toopronounced flaws such as Archana Bhangata for a few days or minor chouryaas, then observance of dina-ratri upavaasa might absolve the deficiency. If Puja is not done on one day, one could perform double puja or if it is abscence of two Ratris, then Maha Puja be performed. But if there is prolonged failure of Puja, Dhatu Murti Sparsha by Chora-Chandala-Rajaswala or such serious blemishes occur, then Loha Patra Shuddi, Murti Punah Pratishtha and such actions of Restoration would be called for. The Process entails Jalaadhi vaasa, Pancha Gavya Snaana, Kalasha Snaana with Purusha Sukta ranging from twenty eight to eight thousand times; Gandha Pushpaadi Puja, Gudaanna Nivedana should bestow Punah Pratishtha purification. Punah Pratishta should could be performed in Mala Maasaas, Shukraasthamayaadis and such other days too after ascertaing the suitable Dina-Nakshatra-Muhurtas. If there is destruction or decadence of Devalaya’s Vaapi-Kupa-Tadaagaas then Ajyaahutis be executed with the Mantra Maanastokey Vishnoh karmaani paadosya, followed by Brahmana Bhojanaas. Puja lopa Samprokshana: The Karta has to perform Devodwaasana, Mrikkikaa Jala- Pancha Gavya Snaana, Kushodaka shodhana with Moola Mantraas, Ashtottara Shata Prokshana, ShiraPeethaanta Sparsha, Tatwa Nyasa-Maatrukaakshara Nyasa-Mantra Nyasa-Prana Pratishtha and Maha Puja. Jeernoddhaarana Vidhi: This is essentially in respect of the eventuality of Lingaadi Bhagna-Dagdhana. If it is a Siddha Pratishthita Linga, then Mahaabhisheaka might suffice, unless the damage is extensive. In such an extreme case, the Jeernodhaara Vidhi is as follows: The Karta should make the Sankalpa Amuka Devasya Jeernoddhaaram karishye/ ; Naandi Shraaddha, Acharya Varana, Peetha Mandala Devataavaahana, Linga Shadanga Nyasa, Aghora Mantra Japa, Agni Pratishtha, Ghritakta Sarshapa Sahasra Homa to Indraadis and Tila Homa to Jeerna Deva with the Mantra: Jeerna bhagna midam chaiva Sarva doshaadaham Nrinaam, Asyoddaarey kritey shaanti ssaastresmin kathitaa twayaa/ Jeernoddhaara vidhaanamcha Nripa raashtra hitaavaham, Tadadhisthaayataam Deva praharami tavaagnyaa/ (Deveshwara! As this Murti is not in perfect condition, this has to be revived lest, there might be several obstacles to the Society as a whole and there is need for resoration of the Pratishta Devata. To the Kingship and the Kingdom there could be perils like Kshaama-Rogas affecting the peace of the Public and that is why we wish to replace the affected Murti in a formal and Vedic manner as per your own inspiration and instruction.). As the first step of the ‘Lingoddaarana’, Hundred Eight ‘Tilaajyaahutis’ are perfomed, besides thousand times with Ksheera- Madhu- Durvaaraadi Samiddhaas with the prayers to Linga Swarupa as follows: Linga rupam samaagatya yenedam samadhishthitam, Yaayaastwam sammitam staanam samtyajjaiva Shivaagnayaa/ Atra sthaaney cha yaa Vidyaa Sarva Vidyeshwaryair- yutaah, Shivena saha santishtheyuh/ ( Ishwara! You are manifested in the Linga Swarupa, but as this Linga is not worship worthy since it is not fully perfect, we hereby obey your own directive to replace the original with a new Linga so that it could be enjoined in the comity of Devas to be worshipped ). ‘Visarjana’of the Jeerna Linga be thus done with the Prokshana along with Astra Mantras, pull it out with Vaama Deva Mantras and leave it in the fast currents of a River amid Pranava Naada. If the Jeena Linga is a Daaru Linga, then it should be placed in Agni. To accomplish Shanti on account of disposing of the Jeerna Murti or Linga, homaas be executed thousand times reciting Aghoraadi Mantras with ghee, milk, honey and stating: Bhagavan Bhuta bhavyesha Loka Naatha Namostutey, Jeerna Linga samuddhaa –rah krutastavaagnyayaa mayaa/ Agni naa Daarujam dagdham kshiptam Shailaadikam Jaley Praayas -chittaaya Devesha Aghoraastrena tarpitam, Jnaanato

jnaanatovaapi yathoktam na kritam yadi, Tatsarvam Puranamey Vaastu twatpraasaadaan Maheshwara/ (Bhagavan! You are indeed the Master of the generations of the Past-Present and the Future; it is indeed under your instruction that I have discarded the Jeerna Linga either by scorching in Agni if it is a Daaru Linga, or by keeping in the swift waters if it is made of Stone; this task as was done either by ignorance or full awareness and as a Prayaschitta I have performed tarpanaas with Aghoraastra Mantras). Go Vipra Shilpi bhutaanaa maachaaryasya cha Yajvanah, Shantirbhavatu Devesha Aachhidram jaayataa midam/ ( Deveshwara! May Arishta Shanti be bestowed on Go Brahmanas, Shilpi who has constructed the Linga to be commisioned soon, and may the new Linga be everlasting without impediments as being worship-worthy for ever). Having resolved to replace the Jeerna Linga with the New One, the Karta must ensure that within a month’s time the consecration must be accomplished. Pratimaa bhanga Shanti Vidhana:There indeed is a risk of life to the Karta in the absence of even a Jeerna Murti / Linga till the new one is installed. The Shanti Vidhana is as follows: Kundam krutwaa vidhaanena tato homam samaacharet, Charumcha Yama Daivatwam saadhayitwaa vidhaanatah/ Dadhikshoudra ghritaaktaanaa mashvattha samidhaamtatah, Juhuyaaashti shatam praagna imaa Rudreti mantravit/ Maashairgudgaistilaischaiva Ghritinaa Madhunaapicha, Ebhih Pancha Sahapraani Shakti beejena homayet, Bhumim Dhenu manadvaaham swarnam dhaanyam sadakshinmam, Datwaatha Pancha gaveyna snaayaa ddevaalaye Dwijah/ Balim dadyaadyamaa -yaatha krisarai paayasaistathaa, Ishaanaaya Balim datwaa kritakrityo Bhavennarah/ (An Agni Kunda be made and offered to Agni a Yama Deva-oriented Charu followed by hundere eight Aahutis of curd-honey-ghee applied Samidhaas of Peepul Tree with the Mantra of Imaa Rudraa followed by five thousand homaas with the Mula Mantra Heenkaara using Maasha- Mudgara- TilkaGhee and Madhu.Then Pancha Gavya be applied in washing Bhumi, Dhenu, Vrishabha, Swarna, Dhanyam, Dakshinam. Yama Bali be given with Dadhyanna and Paayasa Bali to Ishaana. Puja be done with fresh and unspoilt flowers and fruits as Naivedya. Pushpa Puja Prakarana: Following is a brief account of Flowers to adore Devaas. Dharmaarjita Dhana keetataryah kuryaat Keshavaarchanam,Aparyushita doshosti maalaa kaara griheshucha/ (Those Pushpaas which are bought out of one’s earnings in a Dharmika way are indeed worthy of Puja to Devas. Such flowers for one’s own Nitya Puja need be procured even by ‘Chourya Saadhana’ or thieving but not by begging.’ Nirmalya’ is defined as: Devopati dhrutam Vaamahasteydhovastrey cha Jalentah Ksaalatam cha Pushpam Nirmalyam/ ( Those flowers plucked into Vastras, or brought my left hand, those which are washed in water, or those which are requested for are called Nirmalya. ) Varjyam paru -shitam Pushpam Varjyam parushitam jalam, Na Varjyam Tulasi Patram na varjyamTulasi patram na varjyam Teertha jam Jalam/ (Those folowers and waters which are acquired a day earlier are not worthy of puja.However Tulasi Patra and Tirtha Jala are worthy of worship). Jaaji Pushpa is stated not to cross a ‘Yaama’ for worship. Karavira could last for a day and night. Tulasi, Bilwa Patra do not suffer from the time limit. Kundana or Jasmine, Chandana, Agastya Pushpa and Kalikaas or flower buds are stated to be fresh as they are received. Bilva patra lasts freshness for thirty days, Apamarga for three days, Jaaji patra one day, Tulasi for six days, Shami Patra for six days, Shatavari for eleven days, Ketaki for four days, Bhringaraaja for nine days, Durvaara for eight days, Mandara for one day, Padma for one day, Nagakesara for two days, Darbha for thirty days, Agastya for three days, Tila for one day, Mallika for four days, Champaka for nine days, Karaveera for eight days and so on. Tulasi Mahima: As regards Tulasi, it is stated that during the Vaidhruti and Vyatipata times, Sunday-Tuesday-Fridays, Purnima and Amavasyas, Sankranti

days, Dwadashi Tithis and during Ashuchi days, plucking Tulasi is as atrocious as cutting one’s own head. Plucking Durva on Sundays, Tulasi on Raatris and Sandhyas, Dhatri Patra in Kartika Month, no person desirous of achieving Punya would never attempt. Nirmalya should not be removed on Dwadashi for Vishnu. In Purushardha Chintamani the Narada Vachana states that Panchamrita Snaana be done to Vishnu on Ekadashi and Ksheeraabhisheka be done on Dwadashi to certainly accomplish ‘Bhagavat Saayujya’. It is said that on Krishna Amavasya, Tulasi could be plucked for Deva Puja, Samidhas for homa purposes, and grass for cows. To Tulasi, one’s prayer should be Tulasyamrita na maasi sadatwam Keshava priye, Keshavaardhey vichinvaami Varadaa bhava shobhaney/ ( Devi Tulasi! You are the beloved of Keshava and possess the name of Amrita; I am plucking your leaves to perform Vishnu Puja; kindly bestow on me boons).Having said this, Dharma Sindhu states : Jaati Mallikaa Karaveera Ashokotpala champaka Bakula Bilwa Shami Kushaa etaani Sarva Devataanaam Vihitaani/ (All of these afore mentioned are univerasally accepted by Sarva Devataas) However, following are forbidden in the worship of specified Devatas: Paatala Shami patramcha Durgaayaah, Kunda Palaasha Bakula Durvaah Shivasya, Kumuda Tagare Suryasya, Tulasi Bhringaraaja tamaala patraani Shiva Durga yoh, Agasti Maadhavi lataa Lodhra pushmam Vishnu Shivayoh, Dhattoora Mandaarou Vishnu Suryayoh/ Following are the Priya Pushpas to Bhagavan Vishnu: Malati, Jaati, Ketaki, Mallika, Ashoka, Champaka, Punnaaga, Vakula, Utpala, Kunda, Karaveera , Paatala and Tagara Pushpas. Vishnu is fond of Apaamaarga, Bringaraaja, Khaadira, Shami, Durva, Kusha, Damanaka, Bilwaand Tulasi Patra too. Tulasi is the most precious possession of Vishnu. A person who offers a Maala of thousand Jaaji Pushpaas would be blessed with Kalpa Koti Shata Vishnu Puravaasa! If a person worships Vishnu with Mango maalaas with faith and dedication , he is certain to achieve Koti Go Daana Phala. Following are the Priya Pushpas to Maha Deva: Chaturnaam Pushpa Jaateenaam Gandhamaaghraati Shankarah, Arkasya Karaveerasya Bilvasya Vakulasya cha/ ( Shankara Maha Deva is fond of the Sugandha of Arka, Karaveera, Bilwa and Vakula); Worship to Shiva with Arka Pushpa would yield the Punya of Dasha Suvarna Daana; a thousand times higher phala is bestowed on some one who worships Shiva with the flowers of Dhattura, Shami Pushpa, Drona Pushpa and Nila Kamala. Shankara is stated to have intimated to Devi Parvati that him with Mani-Mukta- Pravaala and Ratnaas fade into insignificance compared to the Puja with Bilwa Patra as the latter destroys poverty and provides high fulfillment! Also whosoever offers to Shiva a thousand garlands of Nila Kamal would be blessed with Kalpa Koti Sahasra Shiva pura nivaasa! Shiva’s beloved flowers are Paatala, Mandaara, Apaamaarga, Jaati Champaka, Usheera, Tagara, Naaga Kesara, Punnaaga Japaa Kusuma, Mallika, Sahakaara and Kusumbha. Dhaattura and Kadamba pushpas are required to worship Shiva all over the night. If these Pushpas are unavailable a Bhakta could perform Annaabhisheka, or uncooked rice and wheat grains! The forbidden flowers are Bandhuka, Kunda, Atimukta, Ketaki, Kapitha, Bakula, Shirisha and Nimba. Devi Priya Pushpa: is Vakula. Dhaanya -anaam Sarva Patraischa Pushpairdeveem prapujayet, Durvaankurai Sindhu vaarairbandhukaagasti stambhavaih/ ( Dhaanya’s leaves/ flowers as also Durva, Kunda, Sinduvaara, Bandhuka and Agasta are also liked by her. Raajasuyaadi Yagna Phala: Bilwa Patra Pujana provides Rajasuya Phala, Karaveera Maala Puja gives Agnishtoma Phala, Vakula Maala Puja yields Vaajapeya yagna Phala. Puja to Surya and Ganesha would be on the lines of Vishnu Puja, except Tulasi is forbidden to Ganesha. This is amply described in many Puranas such as Brahma Vaivarta Purana.

Nakshatra Sanjnaas and impact on various common place activities: The three Uttara Nakshatras viz. Uttara, Uttaraashaadha and Uttaraabhadra and Rohini are known as Dhruva Sanjnakaas. Magha, Bharani and Poorva are called Krura Sanjnakas. Shravana, Dhanishtha, Shatabhisha, Purvabhadra, Punarvasu and Swati are Chara Sanjnaka Nakshatras. Ashvini, Hasta and Pushya are Kshipraa Sanjnaka Nakshatras. Anuradha, Revati, Mriga shira are considered as Mridu Sanjna Nakshatras. Mula, Aslesha, Jyeshtha and Ardra are Tikshna Sanjnakas. Krittika and Vishakha are Mishra Sanjnakas. The rest are Riktaas or ineffective. Yatra noktaa Tithistatra Grahaadyaa riktamamaam vina, Vaaropi yatra na proktastra -arkaarki kujaanvina/ ( If a Tithi is not specified, Amavasya and RiktaTithis be left out and other Tihis be taken into account; if a ‘Dina’ or a day is not specified then Sunday-Saturday and Tuesday be left out and other days be taken into account).Based on the classification of the Nakshatras as above as also of Tithi-Vaara analogies, a number of ‘Nirnayas’ are taken in respect of one’s mundane life such as Krishi Muhurta, Vastra-Bhushana Dharana, Shastra Ghatana Dharana, Seva Karana Muhurtha, Vahanahorana, Raja Darshana, Vipana Kriya or Opening a Shop, Setubandhaa Pashu kriya, Dhana Grahanaadi Durmuhurta, Nashta Vastu Laabhaa laabha vichara, Nripaabhisheka Muhurtha, Jalaashaya khanana Muhurta, Pashu Gamana, Runa Vimochana, Kshoura Vidhi, Nakshatra Roga phala, Grihaarambha, Griha Pravesha and so on. Krishi Muhurta: The CharaMridu-Kshipra-Dhruva and Vishakha-Magha Nakshatras and all the auspicious days of a week including Tuesdays are apt enough to initiate Bhu-Karshana or Tilling of a Land. The Nakshatra which Surya has left out and its third, eighth, and ninth Nakshatras are good for starting ‘HalaChakra’. ‘Beeja-Vaapa’ or seedling on all the days except Saturday and Tuesday in the aforesaid Nakshatras is propoitious. Dhanya Mardana is good in Jyeshtha, Moola, Magha, Shravana, Revati, Rohini, Anuradha and both Uttara and Purva Phalgunis. Dhanya Sangrahana is good in Kshipra-Dhruva-Chara and Mridu Nakshatras, besides Moola as also on Budha, Guru, and Shukra Dinaas. Dhanya Vriddhi karana Mantra: Dhanya Vriddhi is attained on reciting the Mantra: Om Dhana --daaya Sarva Loka Hitaaya dehi mey Dhaanyamswaaha/ This Mantra should be affixed on the Dhanya Bhandaara or Grain Storage Point to ensure Opulence of Grains. The expenditure for Dhanya Rakshana might be done on any day excepting on Wednesdays and Saturdays duurng Mridu-Kshipra Nakhatras in the day time.Vastra-Bhushana Dharana: Vastra Bhushana vididhruvaashvanihasta panchaka Punasvasu-dwaye, Poushnavaasava bhayoscha sattidhou Manda Bhouma Sashi vaasaraan binaa/( Clothing and wearing jewellery is suitable for Dhruva Nakshatras, Ashwini, Hastaadi Pancha Nakshatra viz. Chitra, Swati, Vishakha, Anuradha; Punarvasu, Pushya; Revati, Dhanishtha; Shubha Tithis, and on all the days excepting Shani-Mangalka and Soma. However when a clearance of any other day and Nakshatra is accorded by a Vipra, the same may be followed. But, women folk should not wear new clothing or jewellery in Dhruva Nakshatras besides Pushya Punarvasus. They should not bathe during Shatabhisha Nakshatra. Usage of new Foot wear, Seating and Beds must commence on Good Tithis and Days during Dhruva-Kshipra-Mridu Nakshatras besides Shravani-Bharani and Punarvasu. If there is a burn or a cut of the new clothing, it is better not used and Shanti be done. Similar dispensation obtains in the case of new Shayyaas- Mattresses, Bed sheets, Footwear, etc. Sewing and stitching should commence in Ashvini, Anuratha,Chitra, Mrigaseersha, and Punarvasu. Usage of new utensils for Bhojana: Bhojanam bhaajaney roupya Swarna kaamsyaadi nirmitey, Kuryaadamrita yogeshuchara Kshipra Mridur Dhruvaih/ ( Bhojanaarambha in Silver-Gold –Bronze and other Vessels be done in Chara- Kshipra- MriduDhruva Nakshatras and Amritaadi yogaas). Wearing new jewellery or silks be done during Chara Kshipra Mridu Dhruva Nakshatras. Nava Shastra Dharana: Shastra Ghattana or sharpening/

readying of Arms is to be initiated in Krura-Mishra-Teekshana Nakshatras as also in AshwiniMrigasirsha while Shastraaastra Dharana is to be done in Dhruva- Kshipra- Mridu Nakshatras besided in Jyeshtha Vishakaas. Sevaakarana: The profession of Employment or Service should commence in Kshipra-Anuradha-Dhruva nakshatras and Budha- Brihaspati-Ravi-ShukraVaaraas. If the Birth Stars of the Master and the Worker are the same the employment could start from Saturdays also.Vaahanaarohna: Alighting a ‘Vaahana’ or transport like a horse, elephant or a Palki is done ideally in Hasta and six other Nakshatras ahead viz. Chitra, Swati, Vishakha, Anuradha and Jyeshtha ; the Dhruva Nakshatras, Shravana, Revati, Puyshya and Punarvasu. Rajya Darshana and Nrityaarambha: A meeting with King is useful in Kshipra-Mridu and Dhruva Nakshatras or Shravana and Dhanishthas; A dance debut is fruitful in Dhruva Taaraas as also Pushya, Mrigasirsha, Jyeshtha, Dhanishtha, Anuradha, Shatabhisha and Hasta. Vipani kraya-Vikraya or Opening a Marketing Outlet: The most profitable marketing outlet is best intiated in Mridu-Kshipra-Dhruva Nakshatras and excepting on Rikta-Tithis and Tuesdays. Buying activities are ideal to start in Ashwini, Swati, Chitra, Shatabhisha and Revati while selling activities should begin in Bharani, the three Poorvas viz. Poorva Phalguni, Poorvabhadra and Poorvashadha , Aslesha , and Mitra Devataa Nakshatra. Setu bandhana or construction of Bridges should commence in Dhruva Nakshatras and in Swati preferably coinciding on GuruRavi-Shani Vaaraas. Pashu Kraya-Vikraya: Deals concerning cattle are useful in the Nakshatras of Hasta, Pushya, Ardra, Mrigaseersha, Punarvasu, Dhanishtha, Ashwini, Purva Phalguni, Jyeshtha, Shatabhisha and Revati. Pashu gamana is ideal on Sunday, Tuesday, Monday, and Saturday as also on Shravana-Chitraa-Dhruva nakshatras and on any tthi excepting on Amavasya, Ashtami and Rikta Tithi.Dhana Graharana: A limited money be invested in Chara Nakshatra and CharaYoga. But money should not be tken on loan on Bhouma Vaara-Vriddhi Yoga- Ravi Samkranta- Dhanishtaadi Panchaka Nakshatras-Hasta and Tripushkaraas ie. ShaniRavi-Bhouma Vaaraas;Tripaada Nakshatras and Bhadra Tithi) or Dwipushkaraas (one of Mrigashirsha-Chitra-Dhanishtha Nakshatrasa and Bhadraa Tithis viz. Dwiteeya, Dwadashi and Saptami). Money on loans be returned on Bhouma Vaara and other combinations above. But money should never be partedwith on BudhhaVaraas.Dhana Samgrahana on Wednesdays is most rewarding. Nashta Vastu Laabhalaabha Vichara: Any thing lost in the Mishra- Krura-Tikshana Nakshatras and in Swati is difficult to recover. If one counts from Rohini onward, one gets Andha-Manda-Chibita ad Sulochana Sanjnaka Nakshatraas; Nashta Dhana / Vastu in the Andha Nakshatra is quickly recovered without much effort if searched in the Eastern direction.In the Manda Category the lost material might be recovered with much effort and time lag in the Dakshina Disha or the Southern direction. In respect of Chibita Sanjna the search might be useful in the westen direction and in the Sulochana Sanjna the search might produce the lost material by chance only. Kshoura Vidhi: What ever has been prescribed in the previous pages for performing Choodaa Karma is relevant in respect of normal Kshoura Karma also in terms of Tithi- Vaara- Nakshatraas. To Kings this Karma is once in five days nly but to commoners there is no restriction of periodicity as it could be done as per wish subject however to the suitability of Tithi-Vaara-Nakshatras. In any case this Karma is forbidden on the ninth day. Whosoever desires to live long enough should never resort to Kshoura on Chaturdashi just as Sangama is forbidden on Amavasyas.Kshoura is also forbidden after Abhyanana or Oil bath, followed by bhojana and ‘Snaanaalankaaraas’. The Kshra Karma is also forbidden on the days of travel, battles, nights, Sndhyaa Kaala, Shraaddha Dinaas, Pratipattithis, Rikta Tithis Vrata Dinas, Vaidhrutis and Janma Nakshatra. Kshura Karma is not only avoided on the days of travel but also during sickness and medication, and on the days of Vivaas or Arguments. Shasthamaa Purnimaa paata

Chaturdashyashtami tathaa,Aasu sannihitam paapam taileshu Streebhagey Kshurey/ (On performing Tailaahishekaa and Stree Sangama on Shashtis, Amavasyas, Pournamis,Vyatipata Dinaas, Chaturdashis and Ashtamis and on top of these also resorting to Kshura Karma one would have been subject to grave and inexcusable sins). The exceptions to perform Kshura Karma however are only while doing Yagnas, Pretakarma Kartavyas, release after imprisonments, or under orders from Kings or Top Authorities; on such occasions the Nishiddha Tithis or Vaaraas are ignored simply. Those who are elderly and have his father alive should not take to frequent Mandanas or Hair cuts. One should sit north facing or east facing while performing the Kshoura Karma; Kesha shmasshruloma nakhaanyudak samsthaani vaapayet/( As one does this Karma, he should fully relieve himself of his hair growth, mouctaches and nails as well) Finally, all kinds of blemishes are relieved while going through the Kshoura Karma as he extols the greatness of his Desha, his Place of Residence, Diti, Aditi and above all Bhagavan Vishnu! Nakshatra Phala of Illnesses: In case one gets illness on Ashwini Nakshatra, the illness lasts for a day, or nine days or tewnty five days. In respect of Bharani, the result would be for eleven days or twenty one days or a month or even death! For Krittika the agony could be for nine/ ten or twenty one days. For Rohini the difficulty might be for ten, or nine or seven or three days. Mrigaseersha Peeda could be for five, ten or upto a momth even. Ardra could have severe impact for ten days or a month or death. Punarvasu is also risky for seven or nine days or death. The ‘Peeda’for the Pushya might be cured within a week failing which death! For Aslesha, it could be death or gradual recovery from nine or thirty days. To Magha-twenty days or month to month and half or death.To Purva Phalguni it could be a fortnight, month, two months or the end. To Uttara-seven days or a fortnight or twenty seven days. Hasta might recover withi eight or nine or fortnight failing with a death! Chitra: eleven- fortnight-eighteen or Mrityu. Swati suffers prolonged illness for ten days or a month-two-four or five months or death. Vishakha might recover within eight days, fortnight, or twenty days. Anuradha torments for ten or twenty eight days but would recover. Illness in Jyeshtha might prolong two to three weeks or even a month but might end up in life’s termination. Moola too would have the same impact. Purvashadha might lead to prolonged trouble ending up with death. Uttaraashaadha might torment but could recover normalcy. Shravana is a trouble maker but not killing.Dhanishtha creates problems for a few days but provides eventual recovery. Shatabhisha has similat effect. Purbabhadra would have prolonged illness ending up with death. Uttaraabhadra is a short time advesary and Revati is a temporary set-back for a month maximum. If a person acquires illness in his or her Janma Nakshatra and Janma Raashi while in Chandra is in Ashtama, one might conclude with death. Starting from Sunday following each day subsequently, Makhaa Dwadashis on that day, Vaishaka Eakadashis on Soma Vaara, Panchami Ardras on Tuesdays, Triteeya Uttaraa -shaadhaas on Wednesdays, Shatabhisha Shasthas on Thursdays, Ashami Ashwinis of Fridays and Purvaashadha Navamis on Saturdays are all in the zone of Mritu. Similarly, commencing from Sundays, Anuraadha Bharanis, Ardrothaara ashaadhaas, Magha Shata Taaraas, Vishakhaashwinis, Jyeshthaa Mrigaseershaas, Shravanaasleshaas, Purvaabhadra Hastaas are in the zone of death. Sarva Nakshatra Shanti Prayoga: Following the Sankalpa stating: Mamotpanna Vyaadher Jeevaccha -rira virodhena Samulanaashanaartham Amuka Nakshatra Shantim Karishye, the Karta would perform Ganesha Puyja, Acharya Varana, installation of the specific Nakshatra Pratima in the midst of a Dwadasha Dala Padma arranged on a Purna Patra on a Kumbha, proceed with the Puja of Keshavaadi Dwadasha Vishnu Naamaas and to Dwadasha -adityas, offer hundred and eight Aahutis with Durva- Samidha-Tila- Ksheera and Ghritaas with Gayatri Mantra in favour her, one thousand offerings of Dadhi Bhojana as Bali, and Go daana

to Acharya as also the Suvarna Pratima of the malefic Nakshatra. As a finale, there should be a dasha sahasra Japa with Jatavedasey Suvanaama Soma maraateeyato nidahaati Vedah, sa nah parasha -daati Durgaani Vishwaa naaveva Sindhuh Duritaatyagnih/ followed by Sahasra Ghataabhishka to Rudra with Sadyo jaatam prapadyaami Sadyojataaya namo namah, Bhavey Bhavey vnaati Bhavey Bhavasvamaam Bhavodbhavaayanamah etc. followed again by Sahasra Purusha Sukta Recitals and Jwara Naashaka Stotra. Depending on the nature of illness and its intensity, Laghu- Maha Rudra Abhshekas to Maha Deva, Vishnu Sahasra Naama Stotra ten thousanda times, Soura Japa and Surya Namaskaara, Aghya daanaas to Surya Deva, Vishnu Naamaas and the Sarva Roga Hara of Maha Mrityunjaya viz.Trayambakam yajaamahey Sugandhim Pushti Vardhanam, Urvaarukamiva bandhanaa –nmrutyormuksheeya maamrutaat/ On the successful completion of the Shanti Prayoga and Brahmana Bhojana Danaas, the affected Karta would consume the Aoushdhis on Guru-Shukra-Soma Vaaraas and in the Jyeshtha, Moola, Shravana, Swaati, Punarvasu, Mridu-Kshipra Nakshatras. On securing relief from the illness, the Karta would recoup and prepare himself to take ‘ Snaana’ in Rikta Chara Lagna, in Mishra-Kshipra Nakshatras, Jyeshtha-Moola-Poorvi; Chitra-Bharani, Sravana and three further Nakshatras and on Ravi-Mangala-Budha –Shani Vaaraas. Mukta Snaana is performed in Vaidhruyti, Vyatipata, Bhadra and Krantis, even without referring to Chandra bala and Taaraa Bala. Abhyangana Dina Nirnaya: Both men and women are forbidden to take Abyangana Snaana needlessly and casually, especially on Bhadra Tithis, Sankrantis, Vyatipata Vaidhrutis, ShukraGuru- Mangala Days, in the Shashti and following Tithis, Shraadha Dinaas and on ShuklaKrishna Pratipadaas. Vijayaanantara Snaana, Samvatsaraadi and Deepavali Abhyangana are essential. To a married woman, Abhyangana on Wednesdays, Shatabhisha Nakshatra, Pitra Nakshatra are not conducive to the life of her husband. Saashapam Gandha Tailaicha yattailam Pushpa vaasitam , Dayaantara yutam tailam na dushyati/ (Abhyangana on the Sama Dina-TithiNakshatras might be performed with Sesame oil, Gandha Taila, Pushpa vaasita Taila, and mixed flower oils and this indeed is in order). Kinchitgogrtuta yuktam vaa Viprapaada rajonvitam, Nityaabhyangecha nodushtam tailam nityehi Sarvadaa/ (The mix of a little cow’s ghee, Brahmana Paada Rajas, and Sugandha Taila is appropriate for the Abhyangana Snaana. Ravou Pushpangurou Duurvaam Bhaanu vbaarecha Mrittikaam Bhargavey Go mayam kshiptwaa Taila naanam Sukhaavaham/ ( Abhyangana Snaana on Sundays with Pushpaas,Thursdays with Durva, Tuesdayas with Mrittika, and on Fridays with Gomaya-applied floral oils is indeed a provider of Physical pleasure and mental contentment.) Vaastu Prakarana: Vaishaakhey Phalgune Poushey Shraaaney Maarga sirshakey, Grihaarambha Praveshoustah stambhocchraayas chashasyatey/ (Grihaarambha, Stambhoddhaarana and Griha Pravesha are best performed in the months of Vaishakha, Phalguna, Pousha, Shraavana, and Margasirsha). Jyeshtha, Kartika Maagha Months are also beneficient as per Narada Vachana. A Parna Griha or a grass house could be constructed without any month or time. But a house in which one likes to reside himself or the Main House should not be constructed in Pushya Maasa. Go-Ashwa Shaalaas could be construted too without time restrictions. Grihaarambha and Griha Pravesha could be planned and executed in Hasta traya or Hasta-Chitta-Swati, Dhruva-Mridu Nakshatras, Dhanishta-Shatabhisha and Pushya; and all the Tithi Vaaras excepting RiktaTithis and Ravi-Kuja Vaaraas. ‘Shankhusthapana’ or Laying Foundation Stone and digging deep into Earth as the preliminaries of House Construction be planned in the Nakshtras of Shravana, Ashwini, Krura Nakshatras viz. Magha, Bharani, Purva Phaluguni-Purva Bhadra and Purvashaadha; Anuradha, Aslesha, Moola, Pushya , Hasta,

Mrigasirsha, Revati, Dhruva Nakshatras,when Kedra-Ashtama Sthaanaas are Papagraha rahitas or devoid of blemishes. Sthambhoddhaarana or erection of the Mother-Pillar should not be done in Dhanishtaka Panchakas viz. Dhanishtha, Shatabhisha, Purva Bhadra, Uttaraabhadra and Revati, nor during Vrishabhaakaara Vaastu Chakra ie. seven Nakshatras from where Surya Deva is; from the eighth to the eleventh Nakshatras, the ‘Stambhoddhaarana’ is ideally suited but none of the ten Nakshatras are not auspicious. As regards Grihaapravesha, the auspicious Nakshatras have been detailed above, but this Function is ruled out for Suryasthita Nakshatra and the four Nakshatras hence, fifteenth Nakshatraaaa to four Nakshatras hence and the twenty third Nakshatra to five more hence. Again, the Griha Nirmana Kartha should plan for the construction of various Facility-Homes commencing from the main house’s eastern side and these ancillaries would include Snaana Griha, Nidra Griha,Vastra Griha, Bhojana Griha, Pashu Griha, Dhana Griha, Deva Griha and so on. Among the do’s and don’ts of house construction are that from the ‘Mukha Dwaara’ or the Main Door , there should not be ‘ Mulaas’ or corners, the Common Passage / Road , Road Curves or round abouts, a Well, another dwaara, or filth / mud, a Pillar, Tree or a Temple. ‘Shankusthaapana’ and ‘Stambho -dharana’ are to be positioned in the Agneya side of the New House. This restriction of Agneya is however is not applicable if the new construction is sprawling , or has four entries in all the directions. Griha Pravesha Vidhana: Vaastu Pujaa vidhih Karyah purvameva Praveshatah, Maitra Dhruva kshipra Chara Mulabhairdhana Putra krit/ ( The Karta would accomplish prosperity and progeny if he performs Vaastu Karma Shanti before erntering it in Anuradha, Dhruva- Kshipra-Chara Nakshatras or in Moola.) Vaastu Shganti has to be performed only in the day time. There is an opinion that Griha Pravesha might be done in the nights also, in which case, this Shanti function might as well be done at the same Dina Maasaadi of Grihaarambha. The Shubha Kaala for Griha Pravesha is stated to be in Maagha,Ashviyuja Jyeshtha Maasaas; Mridu-Dhruva Nashatras are the most suitable, while Kshipra-Chara Nakshatras are of medium value. Teekshna-Ugra-Mishra Nakshatras are not good. If the Karta’s Janma Lagna is not in the Eighth position,the Graha Pravesha Lagna is commended. [ Matsya Purana describes the Basics of Vaastu Shastra viz. the Origin, Construction methodology and Vaastu Yagna as follows: The Origin: When Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that fell on the ground and an awesome and nasty Being kept on drinking the blood of the slain Asura; since that ‘Praani’was not satisfied with its hunger, it started to eat up whatever came handy. As the Praani requested Shankara, the latter gave a boon of being able to consume any where in the Trilokas; in Swarga, the Praani was called ‘Deva Vaastu’. As the Praani came down to Earth, Brahma gave the dispensation that whenever there was a talk of Vaastu or the Rules and deeds of Construction, there would be ‘Bali’or Naivedya / offering of food at the end of ‘Vaishwanara’Bali or oblations to Agni. Also separate ‘Vaastu Shanti’/appeasement deed to the Deity of Vaastu would fetch food to him, as and when construction activities are commenced all over the Universe. That was also the Origin of ‘Vaastu Yagna’. Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the posterity and these Rishis and Devas were: Bhrigu, Arti, Vasishtha, Vishwakarma, Maya, Nagnajit, Bhagavan Shankara, Indra, Kumara, Nandeswara, Shounaka, Garga, Vasudeva, Aniruddha, and Shukra. Yogya Maasa-Nakshatras: The results of initiating construction activity in various MONTHS are as follows: in Chaitra Month ‘Vyadhi’or diseases are caused; in Vaisakha the Constructors gain cows and Ratnas; in Jeyshtha Month, death is indicated in the family; in Ashadha month construction helps gain of servants, Ratnas and ‘Pashus’ or domestic

animals; in Shraavana Month there would be gain of servants; dangers and risks in Bhadrapada Month; construction in Aswin Month might lead to risk to wife; in Kartik Month there would be gain of Dhana- Dhanya or Money and Crops; in Margasirsha month there would be surplus of Bhojyas or Food Items; commencement of construction in the month of Pausha might lead to thefts and loss of materials; Construction in Magha Month there would be benefits but some fear or possibility of Fire and finally, activities of construction during Phalguna Month should yield gold, progeny and prosperity. Griha Nirmana and influence of Nakshatras :Initiating the Construction of Grihas / houses is considered the best in respect of the following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three Uttaraas, Mrigashira, Swati, Hasta, and Anuradha. As regards the DAYS, all the days of a week are good, except Sundays and Tuesdays. In regard to YOGAS, construction should not start on the following yogas viz. Vyaaghat, Shula, Vyatipaat, Atiganda, Vishkambha, Ganda, Parigha and Vajra. Following MUHURTAS are stated to be ideal for contstruction viz. Sweta, Maitra, Maahendra, Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri. Lagna Nirnaya: To decide on the SHUBHA LAGNA, the activity of construction should be commenced when the Chandra bala as also Suryabala would be equally positve. The most important activities apart, ‘Stambharohana’or the hoisting of the Pillar should be taken up first; similarly the procedures should be the same as in respect of the costruction of Praasaads, wells and such mini water bodies. SOIL TEST would be the foremost activity before the actual construction is taken up. Sweta (White), Lal (Red), Peeta (yellowish) and kaala (black) may be the ideal soils for the Four ‘Varnas’of Brahmana, Kshatriya, Vaisya and Shudra respectively. Taste-wise, the soil may be sweetish for Brahmanas, sour for Kshatriyas, ‘tiktha’ or bitter for Vaishyas and ‘Kasaili’/ Kashaya / Pungent for Shudras. As a part of the soil quality test, saplings are to be planted and the best soil quality would yield the growth over three nights; medium growth over five nights and minimal growth over a week. The best soil obviously would give out the quickest yield. By way of a diagram, the area meant for construction is drawn as a big square which is divided into nine squares while each square is further sub-divided into nine smaller squares, thus making a total of eighty one squares.Of these, thirty two Devatas are worshipped in as many sub-squares and thirteen Devatas from outside those sub squares, thus accounting for forty five squares. The names and the positioning of the respective Deities are: Shikhi, Parjanya, Jayant, Indra, Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha, Brihatsakshatha, Yama, Gandharva, Bhring raaja, Mriga, Pitrugana, Daivarika,Sugreeva, Pushpadanta, Jalaadhusha, Asura, Sesha, Paapa, Roga, Ahi, Mukhya, Bhallata, Soma, Sarpa, Aditi and Diti; these thirty two Deities are Baahya Devatas. These Deities are to be worshipped in the four Dik-konas like Ishaana. Now, outside the Vaastu Chakra the following four Deities are to be worshipped viz. Aapa, Savitra, Jaya, and Rudra. In the middle nine squares, on the four sides of Brahma, eight Sadyha Devatas are to be positioned and these are Aryama, Savita, Viviswaan, Vibhudha -adhipa, Mitra, Raajayakshma, Prithvidhara, and Apavatsa. Apa, Apavatsa, Parjanya, Agni and Diti-these are of five Devataa varga to be worshipped in Agneya-kona. Further, twenty Devataas are positioned in two rows: Aryama, Viwaswaan, Mitra and Pritvidhara-these four are stationed on three sides of Brahma in three, three positions each. This is the Procedure of worship to all the relevant Deities. Methodology of Construction: The methodology of construction varies from one building to another such as Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is open from all four sides with gates /doors on all the sides, known as Sarvatomukha and is normally ideal for a Palace or a Temple. A building which has no door to the west is called Nandyavarta; without a door on the Southern side is called Vardhamaana; without a door on the Eastern side is called Swastika; and without an opening on the Northern side is Ruchaka. A King’s Palace is

ideally measured the hundred and eight hand-lengths, while that of a Prince has sixty six measures; a General’s abode with sixty four measures; forty eight measures to forty eight measures; and thirty two for an ordinary citizen. As regards the ‘Stambhas’ (Pillar) in an ordinary house, its circumference is multiplied by nine times and the result must be the depth of the pillar underground; a four angled pillar is called ‘Ruchak’; eight angled pillar is ‘Vajra’; sixteen angled pillar is ‘Dwi Vajra’, thirty two angled pillar is ‘Praleenak’ and a pillar whose mid-region is round is called ‘Vritra’. All the residential homes should be entered from the right side ‘Pravesha Dwar’. Entry from the eastern side where Indra and Jayanta exist is the best; in the southern side ‘dwara’, it is said that Yamya and Vitatha are supposed to be ruling and is good too; on the western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is governed by Bhallat and Sowmya and is quite propitious. But one should be careful of ‘vedhas’or forced entries: for instance, such vedhas through side-lanes might result in ‘Kulakshaya’ or damage to the Vamsha; forced entry through trees might end up in mutual hatred of family members; vedha through mud would bring in sorrows; vedha through water ways would result in problems; vedha through pillars might end up through difficulties arising due to women. Entering from one house to another could end up in grief to the master of the house. A house which opens on its own might result in madness of a family member. Similarly, a house which gets closed on its own could end up in ‘Kula naasha’/ distress to the Kula. Entry through a very high door could lead to ‘Raja bhaya’ or difficulties on account of Authorities. If the door is too low, there could by ‘Chora bhaya’ or fear of thefts. A door just above another door could attract Yamaraja darshan. If a house with a main door of disproportionate size is built in the middle of a big road is made, the master of the house would not live for long. If the main door is smaller than the other doors of a house, that house might not have contentment and would be a constant abode of recurring predicaments. The rear portion of the house must be kept duly adorned with trees, foliage, pots and decoratives. The east of the house there should be ‘Vata’ vriksha; in the Southern side Udumbara tree and the western side Pippala Tree and Pluksha tree on the northern side. Nearby the house, trees with thorns and Ksheera Vrikshas or milk-yielding trees are not good. It would be propitious to grow trees like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi, Peepali, Draksha, Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala Chameli, Mallika, Coconut, Kela, Kadali and Patala as these Trees are signs of Lakshmi / prosperity. Houses are better not built in the extreme vicinity of temples, Dhurtas or mischievous elements, General Adinistration, Four-Lane Centers, since there might be causes for irritation, fear and other problems. Leaving ample space before, rear and sides of the building is a must. It would be advisable to have the southern part of the house elevated and such an abode is called a ‘Sampurna’ or complete from the Vaastu point of view and would thus bestow the best of advantages. To lay the ‘Adhara Shila’ (Foundation Stone) of a building, the Priest should determine the ‘Muhurat’, decorate the Stone with white cloth, lay ‘Nava Ratnas’and Gold along with Nava Dhanyas or nine varieties of appropriate seeds and with the help of masons fix up the stone, and perform ‘puja’to Ganapati, Vaastu Deva, Ishta Devata or the Family Deity with formal ‘Mantro -cchaarana’,also perform ‘Havan’/ homa to Agni Deva with milk, ghee and honey: The relevant Havan Mantra is: Vaastoshpatey Pratijaanee –hyasmaantswaavesho anameevo bhavaa nah, yat tvemahey prati tanno jupuswa sham no bhava dwipatdey sham chatushpadey/ Vaastu Yagna: Sutrapath, Stambha -aropana or hoisting of the main Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s ‘Pada Chinhas’ or foot prints should be set up and the ‘Karta’should do ‘pradakshinas’(circumambulation) around the foot-prints. It is stated that water with the powder

of Munga, Ratna and Suvarna should be sprinkled while designing the ‘Pada-Chihnaas’. Incidentally, the signs of Vaastu should never be ash, lit up firesticks, nails, skins, horns, bones, and skull as some ill-informed persons tend to do so and such material would lead to distress, danger and difficulties. It is advisable that masons and other workers are present at the time of Griha Pravesh. Ishaaney Devataa -gaaram tathaa Shaanti gruham bhavet, Mahaanasam thathaagneye tatpaarswam chottarey jalam, Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/ Bandhasthaanam bahih kuryaat snaana mandapameyvacha, Dhana Dhaanyam cha Vaayavye karmashaalaam tato bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ (To the Ishaana side of any house, the Devataagruha and Shantigriha must be set up; its kitchen must be in the Agneya kona; to the northern side the ‘Jala sthaan’ (Water reservoir); all the house materials be kept in the Nairuti kona; the place for keeping domestic animals like cows and buffalos as well as bathing rooms are better constructed outside the house; the storage place for Dhana-dhanya should be kept in the Vayavya kona; the ‘Karya shala’or the Offices should be organised outside the residential place. This pattern of living would certainly assure excellent propitiousness and happiness to the family. Griha Pravesha: As the ‘Griha Pravesh’ function (House Warming Time) approaches, Peace and Prosperity is ushered in as stated: Krutwaagrato Dwija -varaanatha Purnakumbham Dhadyakshata -amala pushpa phalopa shobham/ Datwaa hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham vishekthu/ Gruhoktahoma vidhaanaa Bali karma kuryat, Praasaada Vaastu shamaney cha vidharya uktah, Santarpayed vijavaraanatha bhakshya bhojjyeh, Shuklaambarah Swabhavanam pravishet sa dhupam/ (As the house is fully ready, the Head of the family should initiate the action of conducting ‘Mangala Shanti’ with a group of Brahmanas ahead along with a ‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango leaves, flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense sticks and oil-wick lamps nicely lit and decorated, as Brahmanas recite Veda hymns and musical instruments are played, while entering the house at the appointed ‘Muhurta’. There after Griha praasaadas/ doors and other household items are purified for Vaastu Shaanti and Homa and Balidaana are performed. Brahmanas are treated with Bhojan and gifts of gold, vastras and dakshinas, where after relatives and friends are treated too with bhojan and gifts.) ] The above details from Matsya Purana are felt relevant in the context of Vaastu Prakarana, Griha Nirmana, Vaastu Yagna and Griha Pravesha as the supplementary information on the Subject of Vaastu and Griha Nirmana in Dharma Sindhu. Yatra Prakarana: Following is an account of the impact of Tithi-Nakshatras on the Yatras or Travels of a person, for different reasons, especially for ‘Dhanaarjana’. One should undertake yatras in the Nakshatras viz. Shravana, Dhanishtha, Ashwini, Pushya, Revati, Anuradha, Mrigasirsha, Hasta, and Punarvasu on Gochara Yukta Dinaas. Excepting travels towards Southern Direction, all other Directions are beneficient in Abhijit Nakshatra. But travels on Magha, Chitra, Swati, Vishakha, Aslesha, Bharani, Ardra, Krittika, Purvabhadra, and Janma Nakshatra, are forbidden. Also, Rikta Tithis, Parva Tithis, Shashthi, Ashtami,and Dwadashi are avoidable for Travels. But twenty one Ghadiyas past Krittika, seven ghadiyas after Purvaphalguni, and eleven ghadiyas after Magha are approved for travels. But fourteen ghadiyas after Jyeshtha, Aslesha, Vishakha, Swati are forbidden for travels. In fact, Swati and Magha must be prohibited even if essential to travel. The Purva bhaga of Bharani, half way through Chitra, the Uttaraardha of Revati are also bad. Travels on Monday and Saturday to East, Thursday to

South, Ravi and Shukra to West and Budha and Mangala to North are not beneficient and avoidable. To each direction starting from East, if Meshaadi and Chandra Rashis are either in front of or to the right to Chandra, then the travel would be highly propitious; if these Rashis are to the left of Chandra then the Yatra could be disastrous. The direction in which Shukra’s Udaya or Rise takes place, travel plans should be given up; and so should be avoided in the direction in which Brihaspati’s Udaya takes place. Prayaanaey Shubhaah kendra koneshu shastaah khalaastraaya shatkheshwa nisthaasshani khe, Kavih Saptamey glou sshdasthantya Lagney -vilagneshwaropyasta shashthaashtamaantye/ ( Travel is highly auspicious, if Shubha Grahas are placed in the fourth, seventh, tenth and Kendra from Lagna , or in the fifth, ninth Konaas or angles . Dushta Grahas at third, eleventh, sixth and ten Sthaanaas are useful too. If Mangala or his Shad vargaas are in Kendra, his Lagna or his Vaara, Kumbha Lagna or Kumbha Navaamsha in the Lagna, then that travel must necessarily be given up. Meena Lagney tadamshevaa yaatur margoti Duhkhah/ (A person travelling in Meena Lagna or Meenamsha has to face endless disaster. Again the sixth place of one’s Lagna is of Shatru Shtaana and the Master of that place would indeed destroy the Traveller . Travel in the Shatru Kshetra, Shatru Kshetraamsha and Shatru drishta Lagna would be like an open invitation to Mrityu! In Lagna,the Saptama Raashi and Janma Rashi are also not conducive for travel. Chandrama in Vargottama or Vargottama Yukta Chandrama should secure victory in a travel. If the travel is only for a day and the return too, then the consideration would be more for the return than fot the departure. A discerning traveller should not seek to return on the ninth day of his departure as a ground rule! One should avoid travel to Southern Direction when Chandra is in Kumbha and Meena, nor use a new bed . While proceeding on a travel, he should successfully complete his Puja and Agni Karya, be happy with his wife, friends and servants. Never travel while being angry or with an upset mind or displeasure with family members, friends, well wishers as also with an empty stomach and having insulted these as also Brahmanas. One should in fact even as routine avoid anger, frequent hair cuts, insulting others, MadyaPaana-Maamsa Bhakshana or intoxicating drinks and meat eating, black tilaka, and multi-coloured dresses. Travel should be avoided facing a woman in menses and bad omens. A Brahmana should travel with a fruit, honey, shastra, yagnopaveeta, dhanya, jala, suvarna and vastras. As per Gochara, Shubha Prada prapti occurs when there is the positiong of Krura Grahas and also Chandra in the third, sixth and tenth positions from Janma Raashi; Chandra in Saptama and Lagna; Shula Paksha Chandra and Budha in second, fourth, sixth, eighth and tenth Places; Brihaspati in second, fifth and ninth places; Shukra in ninth, eighth and twelfth Positions. The Positioning of any Graha in the eleventh Place is generally considered as auspicioius. In case, one counts from his/ her nine Nakshatras from the Janma Nakshatra multiplied by three, the result provides twenty seven Nakshatra Phalaas viz. Janma,Sampat, Vipat, Kshama, Pratyari, Sadhaka, Vyaadha, Maitra and Ati Maitra. On these lines the Shubha -ashubhas are reckoned with in respect of Yatras, Raja Darshana, Shastra Grahana in battles and other Karyas. Gayatri Purascharana: After recounting Desha Kaala Vivarana, the Karta makes the Sankalpa : Karishya maana Gaayatri Purascharanedhikaara sidhyantham Krucchatrayamamuka Pratyaamnaaye naahamaachrishye/ Amuka Sharmano Mama Gayatri Purascharanena Krucchratrayaanushthaaney naadhikaara siddhirastu/ After the Sankalpa, the Karta secures the permission of Brahmanas to perform the Pratyaamnaaya or the Compensation of Krucchatraya Vratas and either by the self or through the Vipraas and Dasha Sahasra Gayatri Japa. This would be followed by Apohishtha etc. Sukta, the Chatur -Rutcha Yetonvindra Sukta, Swastinah etc,

Swastimatis, Swadishthayaa etc. Paavamaana Ruchas ten times either by the Self or on behalf of the Brahmanas; execute Tarpanaas : Tatsavituryasyaachaarya Mrishim Vishvaamitram Tarpayaami, Gayatri -chhandahas tarpayaami, Savitaaram Devataam Tarpayaami; and Rudra Sukta Japa of Kadrudraaya etc. On the following day, the Sankalpa by the Kartha again is done: Mama Sakala Papaa Kshya dwaaraa Shri Parameshwara preetyartham chaturvimshati lalkshaatmaka Gayatri Purascharanam Swayam /Vipra dwaaraavaa karishye/ The further Sankalpa states that as a part of the Main Sankalpa to perform Gayatri Puraschatana, there would be Swasti Vaachana , Maatrikaa Pujana and Naandi Shraaddha. Either by the Karta himself or Vipras, Devataa Prarthana should commence after Aachamaana and Praanaayaamaas: Suryassomo Yamah Kaalaassandhye bhutaanyah Kshapaa, Pavamaamo Dikpatirbhuraakaasham Khecharaamaraah/ Brahma shasanamaasthaaya kalpadwimiha sannithim/ ( May I pray to Brahma Deva to invoke Surya, Soma, Yama, Kaala, Sandhyaas, Bataas, Ahoraatraas, Vaya, Dikpatis, Bhuraakaasha, Khecharaamaras). Then make the Prati Dina Sankalpa, followed by greetings: Shri Guravey namah,Ganapatey namah, Durgaaya namah, Maatrubhyo namah; Praanaayaama thrice; Nyaasa follows : Tatsavituriti Gayatryaa Vishwaamitra Rishih Savitaa Devataa Gayatri cchandah Japey vinigohah Vishwaamitra Rishye namah Sahrasirsha Gaayatri chaandaseyamo Mukhey Savitru Devataayai Namo hridi/ The Nyasa continues: Tatsavitur angushthaabhyaam Varenyam Tarjaneebhyaam Bhargo Devasya Madhyamaa -bhyaam Dheemahi Anaamikaabhyaam Dhiyo yonah Kanishtikaabhyaam Prachodayaat Karatalakara prishtha -abhyaam Namah/ The Nyaasa thus concluded, the Japa Maala prokshana performed, the Karta prays: Om Mahaa Maaye Mahaa Maaley Sarva Shakti Swarupini Chaturvarga stastwayinya stastaanmey Siddhidaa bhava/ Om Vighnam kurumaaletwam/ The Gayatri Mantra Japa is thus performed with the aid of JapaMaala while understanding the meaning fully and the Japa should continue for three Yamaas. Then the recitation is concluded with Pranava Mantra saying: Twaammaaley Sarva Devaa -naam Preetidaa Shubhadaabhava, ShivamKurushwamey Bhadrey Yasho Veeryamcha Sarvadaa/ After Purascharana Mantra Japa, then Purascharana Homa Vidhi be done with the Sankalpa: Purascharana Saangataa Sidhyartham Homa Vidhm Karishye/ After Agni Pratishtha would follow Suryaadi Nava Graha Puja, Kalasha Sthaapana, Anvaadhana to all Devataas with Chakshshi Aajyena Mantras. The Devata-anvaadhaana is as follows: Arkaadi Samicchavajya -ahutibhih krutwaa Padhaana Devataam Savitaaram Chaturvimshati Sahasra Tilaahutibhi strisahastra Sankhyaa kaabhih Paayasaahhutibhir Ghrita mishra Tilaahutibhir durvaahutibhi Kshira druma samidha -ahutibhrischa seshena swishakrita/ (The Karta should do the Anvaadhaana with Arka and other Samidhas, Charu, and Ghritaahutis to the Pradhana Devata viz. Devi Savita; there should be twenty four thousand Tilaahutis, three thousand Paayasaahutis, Ghrita-Tila Mishraahutis, Durvara -ahutis, and various other Samidhas and do the swishtakruthoma with the remainder material) Also, ‘Paryagnikarana’ is done with charu-Paayasa-Tilas. Ajya bhaagantey idam havaniya dravya manvaadhaanokta Devataabhyah astu mameti Yajamaanastyaagam kuryaat/ ( The Karta should perform the ‘tyaga’ or the‘finale’ at the ‘Aajyabhaagaanta’ or the end of the ‘Aajyaahutis’). In the course of the Homa, Swaaha ‘shabda’ be used with Gayatri Mantra without Vyahritis. Ten percent of the Homa Sankhya should be prescribed as Gayatri Japa ie twenty thousand times; ten percent of Gayatri Japa is o be executed as Tarpana; ten per cent of Tarpana is to be performed as one’s own Mastakaabhisheka! In case, the Karta is unable to perform the above formula of Japa Sankha being the ten per cent of homa Sankhya, and so on then Japa Sankhya be increased and the Abhisheka Sankhya and Brahmana Bhojana Sankhya be adjusted accordingly. Once the Brahmanas are satisfied with Daana-

Dakshina- Bhojanas they are then required to declare that the act of Gayatri Purascharana is fully accomplished and the Karta would dedicate the Purna Phala of the Purascharana to Devi Savita. The regular duty of the person who has thus done the Act would be that he should recite the Shiva Sankalpa Mantra thrice a day. Further, Kartaa Braahmanaih saha havishyaashi Satyavaaghah shaayi Para-gruheeta bhupradeshaanatichaari cha bhavet/(The Karta has to eat the Havishya Bhojana with Brahmanaas, speak the Truth, sleep on the ground and refrain from frequent travels!) Karma Bhedas and Karmanga Devatas: Depending on the type of Karma, the names of Agni are differentiated; Agnistu Maruto naama Garbhaa –dhaanebhi dheeyatey, Pavamaanah Pumsavaney Seemantey Mamgalaabhidhah/ Prabalo Jaata Samskaarey Paarthivo naama karmani, Anna Praashey Shuchih proktassabbhyasyaa chhola karmani/ Vrataadeshey samudbhavah Godaanaadou Suryah, Vivaahey Yojakah, Aavasadhye Dwija naamaa,PrayaschitteyVitah, Paka Yagneshu Paavakah, Pitrey Kavya Vaahanah, Daivey Havya vaahanah, Shaantikey Varadah, Poushtikey Balavardhanah, Mrita daahey Kravuaadah/ ( The names of Agni are Marut in respect of Garbhaa daana, Pavamaana in Pumsavana, Mangala in Seemanta, Prabala in Jaata Karma, Parthiva in Naama Karma, Shuchi in Annapraashana, Samya in Choula Karma, Samudbhava in Yagnopaveeta, Surya in Godaanaadi, Yojaka in Vivaha, Dwija in Aavasadhye, Vita in the Prayaschitta Karma, Paavaka in Paak Yagna, Kavyavaahana in Pitru Karma, Havya vaahana inDeva Karma, Varada in ShaantiKarmas, Balavardhana in Poushti Karma, Kravyaada naama in Death. It is with this knowledge of Agnis, one should recognise the Griha Karmas. While doing the Griha karmas the Samidhas that could be used are from the following Vrikshas: Palaashena juhuh Kaarya kadirena struvah struchah, Tadbhavey Palaasha madhya parnaivaa Pippala parnaivaa homah/ (Palaasha’s juhu, Khadira’s branches and parts; if these are unavailable yagna vriksha or even if that is not availble, Palasha or Pippala leaves might be used in Homas. In Kamya Karmas there is noneed for Pratinidhi or Representative; he would be required only in Nitya and Naimittika Karmas. There should not be a proxy to the Karta in the Tasks involved with Mantra, Karma and Agni; equally so when there are references to Desha-Kaala and Arani. Again, the Darbhas become ‘nirmaalyaas’ or re-usable when one is concerned with tasks like Tarpana, Asana viniyoga, Bhojana after Shraaddha, Mutra Pureeshaas. Karmanga Devatas: In the context of Vivaahas, Agni is the Karnaga Devata as Swasti Vaachanas are an integral part of a Vivaha. In Aouposana Agni-Surya-Prajapatis are Karmanga Devatas; In Sthaalipaka too Agni is Devata, in Garbhadana Brahma is the Karmanga Devata; Prajapati in Pumsavana, Dhata in Seemanta; Mrutyu in Jaata Jkarma, Naama KarmaAnnaprashana the Karmanga Devata is Debvi Savita; Keshi devatas in Choula Karma, in Upanayana the Karmanga Devatas are Indra, Shraddhaand Mrdhaas and at the end of the Karma the Debvata is Sushravasa; Agni inPunarupanayana; Indra in Samaavartana; Savita in pakarma as also Vratas; in Vaastu Homa, Vaastoshpati and at the end Prajapati; Agrayana Devatas are the Karmanga devatas in respect of Aagrayana Karma; Satpaas are the Devatas in Sarpa Bali; Varuna is the Devata in all kinds of water flows; Nabva Grahas are the Devatas in the Graha Yagnas; in KushmandaHoma- Chandrayana-Aadhana and the like Agnis concerned are the Karmanga Devatas; in Agnishtoma too the Devata is Agni and in respect of other Karmas, Prajapati is the Karmanga Devata

Kali Yuga Karyaakarya Vichara: Bhagavat Gita affirmed: Gita Gangaa tathaa Vishnuh Kapilaashvatta sevanam, Ekaadashi Vratam chaiva Saptamam na Kalou Yugey/ (The following six viz. Gita-Ganga- Vishnu Seva, Seva to Kapila Cow and Ashwattha Tree and performance of Ekadashi Vrata are the most significant acts of KaliYuga.)Vishnum Shivam vaa bhajataam Guroh Pitroscha sevinaam, Go Vaishnava Maha Shaiva Tulasi sevinaamapi, Kalou Gurunaam bhajanameesha bhaktyadhikam smrutam/ (Those who are always engaged in Hari-Hara bhajana, Guru-Maata-Pita Sevana;and Go,Vishnu-Shiva Bhakta Seva are exempt from the blemishes of Kali Yuga). It is essential to quadruple the prescribed number of Japa and Puja in the context of Kali Yuga. The fruits of virtuous deeds executed in ten years during Krita Yuga are equivalent to what a person in TretaYuga would in a years’s duration; or what ever is earned in a month’s time in Dwapara Yuga; and what he or she would earn in a day’s time and such is the magnitude of good deeds in the Kali Yuga! In fact, even the very thoughts of doing good deeds would fetch fruitful results, let alone their actual performance.Maha Bhagavata Purana states: Kushalaanyasu siddhyanti netaraani kritaaniyat/ (In Kali Yuga, Punya Karmas are deemed to have been performed by mere Sankalpa and Papa Karmas are deemed to have been perpetrated only by the actual actions; so said Parashara Maharshi). Dhyaayan Krutey yajan yajnaistretaayaam Dwaparerchayan, Yadaapnoti tadaapnoti Kalou samkeerta Keshavam/ (In Krita Yuga a person of great virtue needed to get into a ‘Samaadhi’ or a position of Trance or High Search of Soul; in Treta Yuga, Yana Karyas would only qualify for Attainment of Bhagavan; in Dwapara Yuga dedication in Archana and formal worship of Paramatma was the defined path; but the simple dispensation in Kali Yuga is a meagre ‘Bhagavan -naama Samkeerthana’or even the Vocal Praise of the Lord’s magnificence and Greatness). Maha Gyanis and Munis were full of praise of Kali Yuga since the path of Realisation has been made easy! Kalim sambhaajayantyoryaa Gunajnaassagara bhaginah, Yatra samkeertaney naiva Sarvasswaar -thobhilabhyatey/( Reputed Jnaanis and Gunajnas tend to adore Kali Yuga as during this Yuga the ‘Sarvarthaas’ or of ‘Dharmaartha Kama Mokshas’ are available for the asking for a song in praise of the Lord!) Krishna varnam twishaa Krishnam saangopaangaastra paarshadam, Yagnaassankeertana – praayairyajantihasu medhasah/ ( Sincere Deotees sing songs full of dedication and devotion to that Lord who possesses indefinable strength and prowess; or in other words the Nama samkeertana should be such as to strech beyond the frontiers of Supreme Consciousness!) Dharmarthan Kama Mokshaakhyaam yayi chechreya Atmanah, Ekamhyaavahareystatra kaaranam paada sevanam/ (Dharaartha Kaama Mokshas are attainable only through Hari Paada Sevana). In the ‘Ekaadasha -adhyaaya’ or the Eleventh Chapter of Maha Bhagavata Purana, Bhagavan asserted: Tasmaan bhakti yuktasya yoginovai madaatmanah, na Jnaanam cha Vairaagyam Praayasshreyo bhavediuha/ Yatkarmabhiryattapasaa Jnaana Vairaagya -taschayat,Yogenavaana harmena Shreyobhiritarai vapi,Sarvm madbhakti yogena madbhakto labhatem -jasa, Swargaapavargam maddhaama kathamchidyadi vaamchati/ (A person of devotion to me who realises that I am the Supreme Soul need not go in for Jnaana or the Highflown Knowledge or Vairagya or Other-Worldliness; that Bhakta of mine receives unimaginable fruits without any strain of effort that are attainable by Karma Visesha, Tapas,Jnaana Vairagya, Yoga, Daana Dharma or such other strenuous acts and deeds. In fact that Bhakta might not aspire for Swarga but should opt for it, I would readily grant it for the asking!).Further: Apichetsu duraachaaro bhajatey maanananya bhaak, Saadhureva sanatavya ssamyagvasitohisah/ Kshiprambhavati Dharmaatmaa Shvashwacchantim nigacchati, Kounteya! Pratijaani hi Namey bhaktah pranasyati/ (Even an exceedingly sinful person in the current birth was a Saadhu Purusha or a Saintly Devotee of mine in the previous births and soon enough after

his undergoing his present phase of evils would sooner than later emerge as a Person of Immense Virtue). Kali Yuga Nishiddhas: The following are the avoidable and unnecessary acts of Kali Yuga viz. Samudra Yatra, carrying of Kamandulu to misdirect the Public , remarriages, begetting children from husband’s brothers; Go Vadha; Mamsa Bhakshana at Shraddhas; performing vivaha to a physically immature girl; Chira kaala Brahmacharitwa; Naramedha Ashwamedha Gomedha Yagna; Madya Paana, Abhakshya Bhakshana, Apeya paana, Agamyaagamana orcwandering aimlesly Rahasya Prayascittha, Devata Puja and Pashubali for evil ends; Kula Bhrashtata; Extreme Profiteering and narrow mindedness. Swapna Prakarana: Swimming in a river or Sea, flying in the Sky, Graha-Nakshatra-SuryaChandra darshana, hiking a high building or a temple, drinking hard drinks, eating meat, spraying krimi-keetaas on one’s body, viewing jewellery and golden articles, drowing in blood streams, eating curd rice, wearing white clothes and applying chandana and such other scented materials; viewing Brahmanas, Devatas and Kings, viewing women nicely decorated and dresses, encountering a Vrishabha, milk, trees full of atrractive fruits; scaling high mountains; obtaining mirrors, meat, flower garlands, white flowers and meeting persons dressed in white are all dreams of auspiciousness. On the other hand bad dreams and their impact include scaling neem, valmeeka and Palasha trees or snake pits; obtaining oil, metal and cotton are bad omens. Punarvivaha, Rakta Vastra dharana, drowing in swift currents of water, eating cooked meat; viewing Grahanaas, droppings of Nakshatras from the Sky are signs of approaching signs of death. Seeing the flowers of Ashoka, Karaveera and Palasha is ‘Shoka’or sorrow; alighting a boat is a sign of travel; wearing blood stained clothes or embracing a woman are signs of approaching death. Ghrita-Taila Abyangana would bring in illnesses. Dropping of teeth or hair indicates Dhana Naashana; cutting one’s own nose or ears or hands leads to ‘Dhana naashana’or loss of wealth; alighting a donkey or camel or Mahisha is sign of death; drowning in mud or tailaabhyangana, eating poison, embracing a dead body, viweing a dark person are all portends of death. More results of Desirable Dreams are the views of Kings, elephants, horses, Gold, Vrishabha, and scaling of trees would result in monetary gains and Kutumba Vriddhi round the corner. If there is a dream that white serpent bites a person’s right hand that person would receive a lot of money. If a dream occurs that a scorpion or snake devour a person in a water flow then that person would soon get victory and excellent progeny. There would be Rajya Prapti if a dream occurs in scaling heights, or swimming in Seas, or eating the tender leaf of a Lotus. Securing a hen or a Krouncha Pakshi grants a pretty wife.In case a person is chained with Paashas then the Dreamer would soon receive an excellent progeny. If one is escaping from flames out of a seat, bed, body, chariot or from a house and wakes up suddenly then he or she would soon attain sudden wealth! Vision of Surya-Chandra-Nakshatra Mandalaas in a ‘Swapna’ yields wealth in the near future, while such dream-visions to a person with long standing ailments gets him fully disease free. A dream of drinking liquour or blood would enrich one’s knowledge and sharpens thinking capacity. The dream of embracing a damsel ushers in ‘Aishwarya’ or opulence. Dreaming of receiving an umbrella, or footwear or a sword indicates travel, or victory in the tasks on hand. Drinking milk, ghee, or curd makes the dreamer famed in the near future. Vision of heaps of food grains would bring in good will and social status. A rather ugly dream of eating one’s own feet or hands or head shall provide varied auspicious situations ranging from travel to fulfillment to authority and even Rajya Prapti. Views of

Mustard in the dreams bestows Yagna Phala and of white mustard gives fortune . Dreams of Nagapatra, Karpura, chandana and white flower garlands paves way for affluence. Dreaming of any material of whiteness excepting cotton, bhasma or cooked rice are auspicious. Dreams of cows, horses, elephants or of Devata Murtis would usher in tidings of propitiousness and Subha Karyas in the house. Swapnas at the Suryodaya gives immediate Phala, while those in the Arunodaya would materialise in ten days. The last yama’s swapnas take time of a few months for materialisation. Dusswapna Nivaarana: At the time of Suryopasana, the Japa of the Ruk Yomey Raajan would ensure that bad dreams would not occur. Adha Swapnasya Mantra japa is another remedy. Dusswapna Nashaka is also the recital of Chandi / Durga Sapta Shati. Vishnu Sahasra Nama Stotra is another preventive. Gajendra Moksha Paatha of Maha Bhagavata is yet another significant therapy. Further it is stated : Vaaranasyaam Dakshiney bhaagey Kukkuto naama brahmanah, Tasya Smarana maatreyna Dussapnah Sukhadobhavet/ ( There is a Brahmana by name Kukkuta in the southern part of Varanaasi whose mere recall of his memory would surely convert all prospective bad dreams would get converted as propitious dreams! [ A fairly detailed analysis of dreams and omens is given in Agni Purana. Dreams are good when they involve mountains, Palaces, snakes, riding horses or bulls, white flowers, trees , possession of arms and many heads, triumphs in battles,wearing garlands, witnessing Solar and Lunar Eclipses, Stars, Sun and Moon, eating rice pudding, drinking wine or blood, eatingmeat, milking cows and buffalos, blessings from Devas and Brahmanas, Coronation, one’s own death or cutting off the head, one’s own house burning, playing musical instruments, climbing trees, clear skies,wet clothes and so on. Bad dreams are a shaven head of one’s own, wearing shabby clothes, drinking oil, angry Gods or Brahahmanas, steep falls from heights, killing snakes or animals, playing with monkeys,weddings and singing. Dreams portending death include the sights of hair, fire, serpents,dried up rivers or water bodies, crooked noses, long ears, weeping lefty eye, a metallic face, black tongue, riding camel or donkeys bound to Southern direction, blinded eyes and deaf ears, upward eyesight, etc. Premonitions of death by bad dreams also include images of Sun dimming and disappearance of Stars on the Sky, images of body rejects mixed with gold and jewellery; views of Pishachas, Pretas and Golden Trees; dreams of persons alternating between slimness and fat; the scene of getting stuck in mud unable to pull out and after release from the slush unable to recognise feet; views of Kites, doves, owls or crows all in blue colour sitting right on one’s head, view of crows sitting in rows making awful sounds of distress; witnessing one’own body with slush fighting crows; views of rainbow and lightning on a cloudless Southern sky; an experience of smelling dead bodies; inability to see reflections of the self in a mirror, water, or oil or ghee; the visions of bodies without heads or limbs; those whose body gets dried up even during continuous baths and becomes thirsty continuously enen during non-break drinking and finally the wreid visions of travelling fast in a speedster boat full of wailing monkeys in the company of a mad monk laughing and shouting loud in hysterics. Prayers to Vishnu, Shiva, Gansesha, Durga and Surya would appease bad dreams, while good dreams should contnue till the dreamer continues the dream. Good Omens while one leaves house include white flowers, full vessels, meat, distant sounds, butter or curd, goat-cow-horse or elephant; gold, silver, sword, umbrella, fruits, sugarcane, sound of thunder, lightning, dead body without cries, braying of a donkey, buffalo crossing from left to right, crows near the door, dog with meat in the mouth, etc. Bad Omens: The sight of cotton, dry grass, cowdung, coal, leather,

hair, a lunatic, chandala, widow, ashes, bones, sounds of musical instruments, break down of a vehicle, fall of umbrella on head, some body recalling back home etc.] UTTARAARTHA BHAAGA Jeevita Putraadhikara: After ‘Aahnikaachaaraas’and Shaantika-Poushtika-NithyaNaimitthikaas in the earlier pages, Dharma Sindhu now describes the Shraadhi Vidhis, Saangopa-Ashoucha Nirnayas and Antya Samskaaras. Before these aspects, it is necessary to ascertain the ‘Karmaadhikaara’ or the eligibility to perform Karmas in reference to Jeevita Putra or Jeevita Bhraata or those whose father and elder brother(s) are alive. The requirement for such a person is wear an ‘Uttareeya’ or an additional cloth over and above ‘dhoti’ or the main garment on the body of a Brahmana; in fact an Uttareeya is a symbolic additional Yagnopaveeta or the Sacred Thread. It is asserted : Eka Vastro na bhunjeeta na kuryaad devatya archanam/ ie. there should not be a single garment on a Brahmanas’s body for performing various Karyas especially in Devataarchana and bhojana. A person whose father-grand father and elder brother is alive is not qualified to perform ‘Agnyaadhaana’ earlier to them; the same is applicable to the Karta’s juniors like a son, a grand son or younger brother(s). Like wise, when father or his elders should performYagnas or SomaYaagas, the younger ones should not execute the same. The same is applicable in the context of Purnimaaneshti, Darshaneshti, and Agnihotra Homaas. This regulation is applicable to the juniors of the Jeevita Pitras too. However, the Jeevita Putra could be allowed to carry out the duty with the permission of the elders concerned alive except in the specified cases of Pitru Krityas, Darshaadi Shraaddha-Tarpanas and Pitru Daanas. There might be cases, when father might be available but not the mother, then Shraaddha Karmas at Places like Gaya Kshetraas might have to be done by the Jeevita Putra as an exception since the Shraddhas have to be done not only to the three generations of the dead mother but also to the grand father and the great Grand Father/ Similarly, yatras by the Jeevita Pitra to Maha Nadis and Tirthas would involve Gaya- like situations and there again, the Jeevita Putra should exercise similar dispensation despite the fact that the father was alive. Also, the Jeevita Putra is required to perform ‘Pinda Sahita Prayabdika Shraadda’ to the dead mother. In the event of the father assuming Sanyasa or having become a vagabond, then too the Jeevita Putra is required to perform Darsha Shradda, Mahalaya-Sankranti-Grahanaadi Shraaddhas addressed to the grand father and the great-grand father and the Matru Varga; but these Shraddhas would be without Pindas and the Sankalpa should be also like wise. A ‘douhitra’ or the son of a daughter even if his father were alive should perform Shraddha with pinda to his grand father on the maternal side on the Ashwina Shukla Pratipada besides yearly ‘Abdika’. In the same way, one should perform Sapinda Pratyaksha Shraaddha to his paternal uncle if the latter does not have children. Thus a Jeeva Pitru has to perform four Shraddhas on the paternal and maternl side if needed in the special circumstances. Interestingly, a woman is empowered to do the Sharddha to her dead husband if the couple had no children rather than by her the husband’s brother’s progeny! Also if there is no son, the husband has to do his wife’s Shraddhaha ; but some opine that his brother’s sons could take up the task.To Jeevata Pitruka, there is no ‘Adhikara’ or right to perform Tarpana to Pitrumahaadis orManushyaPitrus, since that right is reserved only to his father, but he is not debarred from Agnishwaattadi Devarshi Pitru Tarpana. Thus he (Jeevita Pitruka) he has the Snaanaanga Tarpanaadhikaara in the Brahma Yagna-anga Tarpanaadhikaara and hence the Shraaddhaanga Tarpanaadhikaaraa too as a corrollary.Thus even as a Jeevat pitra he is authorised to offer Tarpanaas to Yama and Bheeshma: Jeevat Pitraapi kurveeta tarpanam

Yama Bheeshma yoh/ However the Jeevita Pitruka cannot perform tarpanas other than ‘Shraaddhanga Tarpana.’ In the ‘Shraddha Prayoga’ in general, there is no requirement of bending the left knee. Another general regulation is that the Shraaddha Karta should not resort to ‘Vastra Nishpeedana’ after last Snaanaas in rivers or water bodies. Normal regulation is to perform Pitru Karma with Apavasya- Yagnopavita dharana; but in the case of Jeevita Pitra, the Apavasya is only upto the elbow level. In the case of Jeevita Putra if the mother and her father are not alive, then the sons should perform Mahalaya or Darsha Shraaddhas, they are required to state: Pituh Pitamah Prapitaamahaanaam Pitamah Prapitaamahanaam Pitur MaatruPitamahPrapitaamahaanaa;PiturMaatruPitamahaanaamPiturMaataamahaMaatruPitaa mahaMaatruPrapitaamahaanaam;Sapitneekam/aand make ‘Paarana Trayam’. If one’s father or the his brothers are nodoubt alive but unable to perform the Shraddhas, then the eldest son of the family could proxy stating: Piturmuka Sharmano Yajamaanasya Pitru Pitaamaha Prapitaamahaanaam/ It is emphasised: Sarvatra Jyeshthassaivaadhikaarah, Vibhakteshu pruthak pruthak/ (As a rule, the elder is eligible in the Shraaddha Karmas, unless the brothers perform the Shraddhaas individually). In the rare event of one’s father-grand father and Great Grand Father are all alive, then there is no reference to shraaddhas at all. If the father is dead but grand father is alive, then the Shraddha Karma is aimed at the father and the great grand father only.If both father and grand father are gone but the great grand father is alive, then the Karma is to be adjusted accordingly. In case the Shraddhaas are preformed by divided brothers, then Vaishvadeva Karya needs to be done individually. In such a case, Vaishvaanara is to be done in Pitru Yagna as a part of all the Pancha Yagnas, like Deva Yagna, Bhuta Yagna, Manushya Yagna and so on. This Regulation is in the case of Jeevita Pitrus also. However, Jeevita Putra or Garbhini’s Pati should not participate in the Karmas of Mundana or Head Shaving, Pinda Daana and above all Preta Krama. Sampurana PretaKarma involves burning of the dead body, Vahana or carrying it, and Sapindikarana Paryanta ‘Adhouhrva Dehika Karma’. That is why Jeevita Pitras are not allowed even ‘Raaga Prapta’ or voluntary Mundana too. As a rule,, mundana is done in respect of Choodaa karana-Upanayana- Adhaana- Darsha-Pournaamaasha-Jyotishtoma, Tirtha darshana-Praayaschitta-Matru Maranadi Naimitthika Karmas. Some persons opine that mundana should also be done in connection with Kaamya Naga Bali. Gangaayaam Bhaskara Kshetrey Mataapitaryo Guro Mritou,Aadhaaney Somapaanecha vapanam Saptasu smrutam/ That is: Mundana is required in connection with Seven Contexts viz. Ganga Snaana, Bhaskara Kshetra, deaths of parents and Gurus; ‘Aadhana’ and Somapaana. Therefore, Jeevatptruka is not authorised to perform Pinda daana in Naandhi Shraaddhas and Titha Shraddhas; or in the eventuality of father turning a Sanyasi then Darsha-Mahalaya Shraddhas without Pinda Pradana. It may be noted that Pinda Pradaana is allowed only in Pitru Yagnas, Soma Yagas, Mataamahaadi Vaarshika Shraddhaas, Gaya and other Anvashtakaadis. Vivaha Vrata Choodaasu Varshamartham tadarghakam, Pinda daanam Mrudaa Snaanam na kuryaattila tarpanam/ (In the case of Vivahas-Upanayanas-and Chooda Kaarmas there are restrictions for one year, six months, and threemonths respectively for Pinda Daana, Mrittika Snaana and Tila-Tarpana). ‘Shraadhaadhikaara’ (Entitlement to Perform Shraddhaas): Having discussed at length about the Jeevita Pitra and his ‘Adhikarasas’, Dharma Sindhu now narrates that the fundamental eligibility to various Karmaas like Vaarshikaadi Shraddaas, Daaha-aadi ‘Urthwa Dehika Preta Krityas ’or Trans World / OtherWorldlyTasks resting squarely on the Auorasa Putra or the Putra born of a regular wedlock from the same Kula. In fact, there are eleven other kinds of Putras like Khetraja Putra borrn to a wife of sickly or impotent or even deceased husband, the

last catergory of which being Veda Vyasa Maharshi who after his brother Vichitraveerya’s death gave birth by Viyoga Ceremony to the born- blind Dhritarashtra, Pandu Raja the accursed and dead and Vidura the Son of a Servant woman; Dutta Putra or the adopted son; the Krittrima Putra or the artificial son; Godhupanna Putra or the one born of a secret wedding; Apaviddha Putra or the one abandoned and subsequently accepted; Kaaneena Putra or the one born out of illicit relationship; Sahoda Putra or born out of pregnancy; Kreeta Putra or a son bought over; Pournabhava Putra or born of a widow or a destitute; Swayam Dutta Putra or somebody’s son offering himself and seeking adoption and finally, the twelfth kind viz. the Paarshwa Putra or the Son of contact between a Shudra woman and a Brahmana. In the event of the Jyeshtha Aourasa Putra is unavailable at the time of the death, the Sarva Kanishtha is deemed eligible for Sapindeekarana Paryanta Preta Kriyas and await the eldest to return till Sapindeekarana even for a year and if need be perform the Maasikaas meanwhile. But if the youngetst is a ‘Saagnika’ then he could perform Sapindeekarana on the twelfth day itself as scheduled. In the event of there being no ‘Aourasa’, his douhitra or even any body among the Kshetraajaadi Putras, the next choice would be of a ‘Datta Putra’; Maataa Pitaabhyaamanyatarena vaa Vidhi :Purvam dattah Pratigruheeta Suvarno datthakah / (He who was formally taken and given by the consent of the Parents is called Suvarna Dutta Putra and hence the obvious choice next to Aourasa Putra is Dutta Putra alone who is eligible). While there seems to be unanimity of Dutta Putra in the absence of Aourasa Putra, such unanimity is unavailable in respect of the Auorasa Poutra or Dutta Poutra. Some intrepret that between the Poutras, those who are ‘Upaneetas’ already are more eligible while others argue that being of tender age, Upanyana or Chooda Karma would not confer the eligibilty as they have to be tutored and trained by the Brahmanas either way since the differentiation should not be on Upanayana or other wise. Another feeling of the wife of the deceased states that in the absence of a Dutta Putra or Poutra, she migt as well perform the last rites – viz. ‘Daahaadyuttara Kriyas’ just as her husband would have performed if she would have died! ‘Daahaadhya-Adhikara Nirnaya’ to Strees: To those of feminity, the father is the Karta to the unmarried women, or alternatively her brother(s). To those who are married, her sons have the eligibility to attend to the post-mortem thirst of the mothers. In case, they are not there, her Sapatni (Co-Wife) Putras have the responsibility or their sons or grand sons. Otherwise the Bharta or the husband or the daughter or her douhitras/ sons or grand sons could perform . In any case, all acts including the thirst at the time of her depature or the end of life, and the other requisite tasks be fulfilled till ‘Sapindeekarana’ as the last mentioned Karma could be fulfilled by her son only. In the absence of her son, any of other acts from Daaha to Dashaaha could be done by Sapinda Kartas to the King of the Land but from Ekaadasha Daaha to Sapindikarana has to be done by the progeny. The Anumasika Samatvatsaraadi Uttara Kriyas need to be done by either Sapindikaas or others against payment of money like the dead woman’s own putras. The King also could perform the needful kriyas. If some body like the King or his agent / Karthas usurp the money and do not perform the Preta Kriyas properly, the curse to the Karta and his Vamsha would be too heavy. Kechit putra patyorabhaavey Streenaam Douhitraadibhihi Sapindikarana Rahitaa Evottaraah Kriyaah Kaaryaah, Sapindikaranam tu taasaam na Karyam/ Sapindikaranaabhaavepi Ekodrushta Vidhaanaa Vaarshikaadikam Kaaryamityaahum/ ( In the case of women who neither have husband nor sons, Douhitraadi should perform Uttara Kriyaas but not the Sapindeekarana; in the absence of this Ekoshti Vidhi-Vaarshikaadi be executed or the Saamvatsarikaadi be done formally). Brahmanas should never indulge in Paitruka Karma; if they

do so, either by lobha /greed or bhaya or fear or any other consideration, then they are doomed in their current and next lives. Dattaka Kartavya: If a person has no son to the Janaka Pita or the father by birth and if both the fathers are no more, then the Dutta Putra has to perform both the Samvatsara Shraaddhas separately; In Darshana-Mahalaya Shraaddhas, he has to make the Sankalpas distinctly although in respect of Pinda Daanas the Karta has the option of stating the to sets of Pitru-PitamahaPrapitamaha Sankalpas together or independently. If the Janaka Paalakaas have sons otherwise then the Dutta Putra need not perform the obsequies or Anthya Kriyas or Vaarshika Shraddhas. Brahmachaari Vishaya Shraadda: The onus of Brahmacharis Shava Nirvahana, Antya Kriyas, Maasika-Vaashika Shraaddhas is on the Parents or Maternal Grand Father or Guru; their Ashuchi would be for ten days and their Bhojanaas are forbidden to outsiders.Brahmana Stree Vidhi: Shraaddha Vidhis need to be done by Brahmanas as Strees are to recite Mantras of Pouranik content only in connection with Vratas without Vaidika Mantras. Recital of Vedika Mantras is futile and would have adverse impact. SHRAADDHA

PRAKARANA

Shraaddha Shabdaartha: Pretaan Pitrunapyuddhishya bhojyam yatpriyamaatmanah, Shraddhayaa deeyatey yattu tacchaadram parikeertiyam/ That was how Marichi Maharshi defined the shabda of Shraaddha. Pitraadinmrutaanuddhishya vihitey kaaley deshey Pakkannaamaanna hiranyaananyata mudrayasya vidhaanaa daanam Shraaddham/ (Shraddha is denoted as the offerings to a dead parent at the prescribed time of death by way of Cooked rice and Suvarna- Dravya daana). Homascha Pinda daanam cha tathaa Brahmana Bhojanam, Shraddha shabdaadidheyam syaadekaminnoupachaarikam/ (In this Karma, the significant parts are Agnoukarana, Pinda daana and Brahmana Bhojana. These are the integral and formal parts). Even if there is some deficiency of Sankalpa Vidhi and Pinda Daanas, Bhojanaadis are indeed the essentials. Brahmanaarchana is very important to Rigvedis, Pinda Daana is essential to Yajurvedis and Saama Vedis. In any case : Ashraddhayaa Pitaro nasanteeti matwaa Shraddha kurvaanasya riktam Pitarah pibanti/ (Those who have Naastika Buddhi and Ashraddha or dis-belief and intolerance ignoring the Shraaddha Karma would be targetted by Pitru Devatas by drinking their blood eventually!) Shraaddha Bhedas: Shraddhas are of four types: Paarvana, Ekoddhishta, Naandi Shraaddha and Sapindeekarana. The Paarvana vidhis are of three categories: One is performed to the dead father-mother etc. called Pratyaabda or done on the Tithi annually and this involves only one Paarvana; those which are performed on Amaavasayaadis of ninety six times a year as Nitya Shraddhaas as also of Mahalaya and Anvashtaka Shraddhaas involve two Parvanas since they are addressed to Sapatneeka Pitaadis and Sapatneeka Maataadis; and the Third Parnava is for those involving Sapatneeka Mataa mahaadis. Ekoddhishta: This has one ‘Uddeshya’( target) of one Pinda only.This is of three kinds viz. Nava Sanjnaka, Nava Mishra Sanjnaka and Purana Sanjnaka. The Nava Sanjnaka or Ahnika Shraddha is as per the count of the day of death to that of the Tenth and thus called the Nava Sanjnaka / Ahnika Ekoddhishta; the Nava Mishra Sanjnika or Ahnika as per the count from the Ekadasha to the Nunaabda Paryanta is called Nava Mishraka /Ahnika Ekoddhishta; this is without Vishvadeva. The Purana Sanjnaka Shraadda is in reference to the younger brother’s death by Shastras and is held on the Chaturdashi Tithi of the death by way of Ekoddhista nature. Some call it ‘Sapindaananta Parvana Purana Sanjnaka’. Nandi Shraaddha: This is performed on

the auspicious occasions of Putra Janma, Vivaahaas etc. and is called Vriddhi Shraaddha. This is also performed in connection with Pumsavana- Seemantaas, Aadhaana and Soma Yaga and such other Karmaanga or Ishti Shraddhaas in which Kratu Daksha Sanjnikaas are Vaishva Devas; this is of Vriddhi Sanjnaka in which Satya and Vasu Vishvedevaas. In this, one has Parvana Trayaas. This is because of another reason viz. that on the twelfth day of the dead one has to perform Arghya and Sapindeekarana and here too there would be Shraddha by way of Parvana and Ekoddhishta. Now to three kinds of Shraddhaas,viz. Nittya-Naimittika-Kaamyaas. Nitya is a daily routine and in this case Parvana Dwaya and Vishva devas are not involved as explained above. The Naimittika Shraddha is what is performed at the Solar and Lunar Eclipses and this involves Shad Devatas; and the Kaamya Shraddha is what is peformed out of volition and desire seeking a benefit like the Vratas on the Panchamis and in the Nakshatras like Krittika. Shraaddha Deshaas: Shraddhas are to be performed in the Dakshina Disha on a clean, cow dung washed, and without unclean material like worms, hair, bones and other doshas. This could preferably be done in Tirtha Pradeshaas like Kuru Kshektra, Prabhasa, Pushkara, Prayaga, Kashi, Ganga, Yamuna, Narmadaanadi Teeraas; Naimisha Vana, Ganga Dwara, Gaya Seersha, Akshaya Vata and such illustriuous Places. It is stated: Shamipatra pramaanena Pindamdayadgayaa shirey, Uddareytsapta gotraani Kulamekottaram shatam/ (In Gaya, even if a small Shami-Patra sized Pinda is given away Seven Generations-full of Pitrus would get liberated!) Pitaa Maaaaaatacha Bharyaacha Bhagini Duhitaa tathaa, Pitru Maatrushvasaa chaiva Sapta Gotraanivai Viduh/ (The Seven Gotraas of Father, Mother, Sister, Aunt and Mother’s Sister are of Sapta Gotras; once counted, these Gotras respectively consitute twenty four, twenty, sixteen, twelve, eleven, ten, and eight male members totalling one hundred and one and indeed all these would be liberated. Of these, the members of the Pitru Kula would be twenty four ie twelve of them in the Poorva and another twelve in the Paraa generations! Moreso: Tulasi kaanaanacchaayaa Shaalagraaasya Sannidhih, Chakraanchitasya Saannidhyameshu yatkriyatey Nareh/ Snaanam Daanam Tapah Shraaddham Sarvamakshayyataam vrajet/ (The cool shades of Tulasi Gardens, the propitious Manifestation of Shalagrama Shilas signifying Bhagavan Himself, and the Presence of Chakraankita, besides the countless Snaana-Daana-Tapa and Shraddha Karmas would indeed bestow an Endless Auspiciousness!) Such indeed is the Signficance of Shraaddhas! Shraaddha Nishiddha Desha-Kaalaas: Places occupied by Cows, Horses, Elephants and other animals or where Persons like Mlecchaas visit frequently are certainly prohibited to perform Shraaddhas. If performed in other’s houses, then the Pitruganas of that house would claim part of the Phala. If need be, the house owner be given compensation before hand. Forests, mountains, River Beds, Siddha Grihaas, Caves and such uninhabited Places are convenient for the purpose. Shraddha should never be performed with Eka Vastra, or Jala Madhya, or in a House Top; in fact any Karma involving Shruti-Smriti Karyas are forbidden in such circumstances. As regards the Shraaddha Timings, it is well known and as mentioned in the previous pages, the appropriate Shraaddha Kaalaas include Amavasyas, Sankrantis, Yugaadis, Manvaadis, and Mahalayaas; additionally the following are being added: Maha Tirthas, Vyatipata Yoga, Chandra-Surya Grahana Dinaas, availability of Shrotriya and Pandita Brahmanas, Ardhodaya, Kapila Shashthi, Alabhya Yogaas, Graha peeda, Dusswapna darshana, Navaanna Praapti Dina, Nutana Jala Labhyata and such other Nimitta-Shraddha Kaalaas. Shraaddhaas in the PadmaYoga or the timejunction of Vishti- Vyatipaata-Ravi -Vaaraas are stated to be more fruitful-ie. four times morethan even Uttaraayana Kaala Karyas. In fact, Sharaaddhaas are to be observed in every Krishna Paksha; one view is that in the Paksha, Shraddha be done daily; others say Panchami onward Shraddha Karma is fruitful; another view is that in the Krishna Paksha at least on Darsha

Shradda be done. Darsha Shraaddha: In the event of inability of performing Darsha Shraaddha every day in the month, it may be done at least on the days when Surya is not present in Kumbha-Kanya-Vrisha ie on three days, at least without Homaagni and with Pinda Pitru Yagna; in that way, only Brahmana Bhojana and dhana- dhanya daanas are required. Further, in Krishna Pakshaas in a year, Mahalaya Paksha is stated to be of far reaching significance. In this connection, attention on Mahalaya Pakshas in the Bhadrapada Maasa be drawn in the previous pages of the Dwiteeya Pariccheda of this very Script). If during the fifteen day period of Mahalayas, be there an occurrence of Ashoucha unfortunately, there might be a Mahalaya Viphalata or failure. Hence, after the Ashoucha period and of Shuddhi, even one day’s Mahalaya Shraddha be observed. Likewise, if there is inability to observe the Mahalaya Paksha Shraaddhas from Panchami onward due to any reason, one could perform the Shraddhas through a representative rather than fully losing the opportunity of a Year! In the event of a dead paternal uncle or elder brother having no sons, it would be opportune that during the Mrita Tithis of the concerned departed ones, Mahalaya Shraddhaas be performed by assuming the role of a Jeeva Pitra and offering a Paarvana only. Also one could perform Shraddhas on any of the twelve Purnimas occuring in a Year, especially the Maagha, Shaavana, Bhadrapadaas. Also, Shraddhas could be executed on any Krishna Praatipadaas or during Krittika upto Bharani days, or during Vishkam -bhaadi Yogas or during ‘Babaadi’ Karanaas. Thus several Maasa-Paksha-DinaNakshatra Yogas are among the fruitful timings to perform Shraddhaas, provided one’s desire and determination is assured! Saamvatsarika – Maasika Shraddha Nirnaya: Having given an account of the meaning of Shraddha, Shraaddha Bheda-Nishiddhas and Shraaddha Desha-Kaalaas, now would be a decision of Yearly and monthly Shraddhaas. To facilitate that decision, one might divide a day into fifteen Muhurtas while three Muhurtas each comprise five sections of a day, viz. Praatah Kaala, Sangava kaala, Madhyaahna, Aparaahna, and Sayaahna. Of a Muhurta, the Fifteenth Part of a Day, the Saptama Muhutra is Gandharva Sanjnika, the eighth Muhurtha is of Kutapa, and the Ninth Muhurta is Rohina Sanjnika. Darshaadi Shraddha Nirnayas are often in these Time-Slots. Since Katyayanadi Saagjnikas decided to carry out the three Karmas viz. Anvaadhana, Pinda Pitru Yagna and Darsha Shraaddha on the same day, then the day has to devote itself to the three Karmas and as such the turn of Darsha Shraddha would necessarily have to occupy the third slot of the day ie. during the Aparaahna. Hence the Ekoddhshta has to be performed during the Saptama-Ashtama-Navama Muhurtas that is in the Madhyana or in the Kutapa-Rouhina Sanjnas or the Ashtama-Navama Muhurthas as these are the Mukhya Kaalaas for the purpose. This Tithi has therefore to be considered as of Purva Dina although it has spread out to Para Dina technically. In the context of Purva-Para Dina, the determinant factor is Madhyahna Sparsha or Madhyahna Vyapti and thus the Dina Dwaya argument is decided in favour of the Purva Dina. In any case, Paarvana Shraddha has to be of Aparaahna Praapti. In fact, this Kshaya Dina Nirnaya dispute is common in most of the Pratyabdika,Maasika, MritaTithis.Also in Shraaddhas, Bharanyadi Nakshatra and Vyatipata yogas, the Parana Shraaddhas have got to be of Aparahna Vyapti. Some say that a Nakshatra of Shukla Paksha be a ‘UdayaVyapi’and should be extended to Krishna Paksha’s ‘Astama Vyapi’and the Yoga be taken as of Kutapaadi Kaala and as such Parvana Shraddha be within the Kutapaadi Pancha Muhurtas. But Parvana should in any case be forbidden at Saayaahna and Raatri nor at the Praatah or Sangava Muhurtas. However Parvana in respect of Pinda Pitru Yagna could be done at the Saayaahna too. If for any definite reason, there might be obstacles to complete the Saamvatsarika Shraaddha, then as a very distinct exception it

could be accompished latest by the First Prahara of the Raatri, since any extension of the Marana Dina of the person whose Shraaddha is under reference would be fraught with ‘Chandalatwa dosha’! And this has to be kept in view by all the concerned participants of the Shraddha Karma! Shraaddhas in connection with Grahanas, Darshaas, Maasikas, Vaarshikas and so on need to be performed on the same day either by way of Anna Shraaddha or Dravya or Hiranya but not on the next day. Prathamaabdika may even be performed in the Trayodhashika Mala Maasa. The Dwadashika Maasika would be in Shudda Maasa and thus the Prathamaabdika be reckoned as in the Trayodashika Mala Maasa. If Adhika Maasa occurs in Dwadasha Maasas, then the Chaturdasha Shuddha Maasa be considered as Prathamaabdika. In Dwiteeyaadi or Mala Maasaas too dwiraavritti be performed and the Pratyabdika in Shuddha Maasa only. In the same way, Mahalaya Shraddha be performed in Shuddha Maasa and not in Adhika Maasa. In case the death occurred in Mala Maasa then again when that Mala Maasa recurs, the Pratyabika would be performed in that Adhika Maasa only and not in Shuddha Maasa. If on the Darsha Dina itself, the Vaarshika dina falls, the latter be done first and then the Pinda Pitru Yagna and then Darsha Shraadha with Anna Paaka. Alternatively, first perform Pinda Pitru Yagna and then Paaka Yukta Darsha Shraaddha. In respect of the Maasikaadi Shraddhaas too, the same procedure be followed. This is the Prathama Vaarshika Vichaara. After Sapindeekarana, for three years the ‘Shraaddha-Maatra Bhojana should not be consumed: Sapindeekaranaa dvurdhvam Yaavadabda trayam bhavet, Taava Deva na bhoktavyam tadeeye Shraaddha Maatrakam/ Prathamaabdesthyaadi bhojee dwiteeye Maamsa bhakshakah Triteeye Rakta bhojeesyacchuddham Shaddham chaturthakey/ ( For the first three Shraarthaas, Shraaddha Maatra Prasada should not be consumed for three years successively since that bhojana is to be considered as that of the departed Soul’s bones, the second year as his ‘maamsa’and the third like his blood; there after in the Chaturtha Shradda, the Bhojana would have been purified and eatable). Paarvana Shraadha consists of two parts, one is Suvaranaanna and Aamaanna or the Golden half and the Ordinary half and thus the first part be considered as suitable for the Shraaddha purpose. For all types of Shraaddha, the Time and Tithis are specified. Vriddhi Shraaddhaas: The specified time is in Praatah Kaala or Sangava Kaala; Madhyahna Kaala is stated to be Gouna Kaala and Aparagna Kaala is forbidden. If a Vivaha is scheduled in the night, the Vriddhi Shraaddha which needs to be done in Pratah Kaala could as well be done in the night. ‘Grahana nimitta Parvana Shraaddha’ and ‘Putrajanma nimittika-Jaata karmaanga Vriddhi Shraaddha’ could also be performed in the night. Pitru Shraddhaas: These are performed by Putras addressed to PitruMaataas by specifically detailing the Naama- Gotraas by Mantras as these are instantly responded; Pitraadis present themselves in different forms as Devatas in Deva Swarupa; as Gandharvas in Bhogyata Rupa; Pashutwa in Trina / Grass Swarupa; Sarpatwa in Vayu Rupa; Yakshtaswa as Paana Rupa, Danavatwa in Maamsa Rupa, Preatatwa in Rudhira Roopa, Manushyas in Anna Rupa and so on. Tasyatey Pitarasshrutwaa Shraddha Kaalamupasthitam, Anyonyam Manasaadhwaataa Sampatanti Manojavaah,Tey Brahmanaih Sahaashnanti Pitaro Vaayu rupinah/ (As soon as the Shaaddha Karta invokes the Pitru Devatas at the Shraaddha Kaala in his own mind, the latter would arrive instantly by the speed of wind and eat the Shraddha Bhojana along with Brahmanas.) This is how, it is stated that when Shri Rama performed Shraddha, Devi Sita witnessed Dasharatha in the form of Brahmanas! At the end of the Rainy season, the belief is that Yama Raja empties the Yama Loka and allows the Pretas and Pitru Devatas to line up to Bhu Loka who await the opportunity to enjoy the Payasa-Madhu Bhojana and having waited till such time Surya is in Kanya Raashi at the Putra dwaara till that time upto Amavasya and in the event of no offer for Shraddha being made by the Putras return

back to Yama Loka with immense disappointment and curses to the Putras! That is why the Putras need to perform Shraddha as per one’s own ability by offering even Kanda-Moola-Phalas or at least Jala Tarpanas! The Bhuta Prapancha from Brahma to Krimi-Keetakas would be contented by such Shraddha Karmas, since what is significant is to make the Shraaddha with Shraddha. Preta-Pitrus as Pischaacha Swarupas are satisfied with even Vikiraanna, Vrikshaadi Swarupas are satisfied with Snaana-Vastrodakaas, and other Pitras crave even for Ucchishta Pindaas! Shraaddha Devata Vichara: The Karta should meditate Pitru Pitamaha Parapitaamahaas in Vasu-Rudra Aaditya Swarupa by way of each Paarvana and in Ekoddhisdhta Prakaara perform Sarva Shaartha in the formof Vasu Rupa. Some consider PitruPitamaha- Prapitaamahas as Pradyumna-Sankarshana- Vaasu Deva Swarupas. Some others pray to them as Varuna- Prajapati-Agni Rupaas. Still others consider as Maasa-Ritu-Vatsara Rupas. Pitraadi parvanam yatra tatra Maataa Mahaadayah, Sarvatraivahi Kartavyaanaabdikey Maasikeshucha/ Maasikeshu twaabdikey cha Tri Daivatyam prakeertitam, Vriddhou Teertheynvashtakaasu Gayaayaamcha Mahaalaye/ Tripaarva -naka matreshtam shesha shat pourusham viduh/ ( Wherever Pitraadi Parvana is done then always Maataamahaadis are always to be included; however, in Masikas and Vaarshikas the Mataamahadis are not required since on these occasions there is the concept of Tri Daivatwa only. In Vriddhi Shraaddha, Tirtha Shraaddha, Anvashtaka Shraddha, Gaya Shraddha and Mahalaya Shraddha, the TriParvanaka Shraddha is preferred. In respect of the rest Shatpourusha Shraddha is understood;) Sapatnika Pitaadi, Sapatnika Maataadi would total Shatpourushas. Kshayaaham varjiyitwaikam Streenaam naasti Prithakkriya, Anvashtakaasu Vriddhou cha Gayaayaamcha Kshayehani, Atra mMaauh Pruthak Shraaddha manyatra Patinaasaha/ (The basic rule is that excepting when the Shraddha of a mother is performed exclusively on her Mrita Tithi, otherwise Strees have no role in any of the Mantras of the Shraddha Proceedings; they however figure again in the case of Anvashtaka -Vriddhi-Gaya Shraaddhas); in other words, the mention of Strees is the only way of SaptneekaUcchaarana otherwise. Vishwa Devas: Unless specified in the context of Parvana Shraaddhas, the Vishwa Devas are of the Pururava-Ardrava Sanjnikas. In Kaamya Shraaddhaas, the Vishwa Devas are known as Dhuri-Vilochanaas. In the Naimittika Shraaddhaas and in Ashtakaa Shaaddhas done on Ashtami Tithis, the Vishwa Devas are called of Kaama-Kaala Sanjnikas. In Ekoddishta-SapindikaranaNaimittika Shraaddhaas, the Vishwa Devas are of Satya Vasu Sanjnikas. In respect of Naandi Shraaddha as the Anga or Component of Garbhaa daana-Pumsavana-Seemantonnayana Samskaaras as also the Ishti Shraadha Sanjna Naandi Shraddhas as the Anga in Agnyaadhaana Soma Yaagaas, the Vishwa Devas are called of Kratu- Daksha Sanjnikas. In the eventuality of one’s father and maternal grand father being alive but not his mother, then the Nandi Shraddha is to be done only addressed to Maatru Parvana, then there would not be the need for Vishwa Deva at all. Similarly in the case of Pitraadi Paarvana Traya, if Maatru Paarvana Shraaddha is also coincidental, then too the Naandi Shraaddha would not have any Vishwa Deva. But Naandi Shraadha is required to be done with three Parvanas on three days in the exigency; alternatively three Parvanas be done on the same day but separately. Brahmanas for Shraddhas: Uttama Brahmaanas are considered as experts in Veda-VedaangaMeemaamsa-Purana-Dharma Shastra-Karma- Tapo-Yoga-Nityagnis and Pitru Maatru Guru Sevaka-Shiva Vishnu Bhaktas. Madhyama Brahmanaas are Bandhus, Sagotras and Mitras

otherwise qualified as among the Utaama Brahmanas to a good extent.The Varjita Brahmanas are Rogis, Anga viheenaas, Nastikas and of questionable conduct and background. Shraaddhaarha Dravyaas: Kushaa Mukhyaajha, Kushaabhaavey Kaasha Durvousheera Trunaadayah,Tatra Kaashou Durvaarbhivaa kruta Pavitra hastonaachamet/ (Kushas are indeed important but in their absence Kaasa or Durva be used but cannot perform Achamana by wearing Pavitra). Two Pavitraas of Darbhaas be worn on the right Anaamika Finger. All the Karyas like Snaana-Daana-Homa- Swaadhyaaya-PitruKarmaadis must be accompanied with the Pavitra and not otherwise. The requirement is that in the Asana there should be two kushas, in Pitru Karma one should have moola-sahita chaturdarbhaas and in Daiva KarmaAgraYukta Darbhas of small size. It is said that all the Pitru Karmaas upto Sapindikarana stand proof by the darbhas worn by the Karta as prescribed. The Prescription states: Yecha Pindaashritaa Darbhaayaihkrutam PitruTarpanam, Mala Mootrotsarga kaley Mala Mutraadya medhaaa Maargeybidaa Yangabhumou sthitaaye starana -asaney, Brahma Yagnenaye darbhaastyaa gaa haassarva yevátey/ ( Darbhaas as recycled after use on the Pindaas, after Pitru Tarpanaas, picked up at or handled by the self or others at the Bahirbhumis or otherwise, say at Smashanas or Yagna Bhumis or discarded after Brahma Yagnas should never ever be utilised again). It is stated that the Pavitras made of Kushas and Durvas are not even of the worth of sixteenth of those made of Gold! Shraaddha Havi/Bhojana Padaartha:Vreehi Yava Tila Maasha Godhumashyaamaakapriyangu mrudaga sarshapaah prashastaa, chanako vikalpitha, Yaavanaalopi vikalpitah/ ( Dhanya, yava, tila, maasha, wheat, chaama, mustard are essential, while Chanakaadi are also useful). Agodhumancha yacchhaartham Musha mudgavi varjitam, Taila pakvena rahitam krutamapya krutam bhavet/ ( Shraaddha is considered as a waste without the products of Godhuma, Musha, Mudgavi and cooked padardhas in oils). Patolam badarama amalakam Kharjuriphalam chichaadrakam shunthi moolakam Draaksha Lavgangailaa patrakaani jeerakam hingu daadimaphalamikshuh sharkaraa gudam karpuram Saindhava Saamudrey Lavaney poogiphalamTaambula patramiti Shraaddhey proktaani haveemshi, Gavey Dadhi dugdhey Ghritam Gavyam Mahishamcha/ ( Cucumber, jujubi fruit, Myrobalan, Date fruit, tamarind, ginger, radish, draksha or grapes, cloves, cardamom, jeera, hing or asafoetida, poagranate, sugar cane, sugar, jaggery, camphor, Sea Salt, arica nut / betel nut, betel leaves, cow / buffalo’s milk- curd- ghee etc. Such is the illustrative list of materials that could be offered as Havish to Agni in the Shraaddha Karmas). In all the Ishta Purti Karyas, Mrita Tithis, DarshaVriddhi and Ashtaka Shraaddhhaas, Yogya Brahmanas can never be offered ‘Dushta Bhojana’. Such Bhojanas must include ideal Bhakshya- Bhojya-Lehya- Choshya- Rasa-Paaneeyas. Kathamchidyaadi Viprebhypona dattam bhojaney Madhu, Pindaastu naiva daatavyaah kadaachin -madhunaa bina/ ( In whatever way if honey is not offered in Brahmana Bhojana or on Pindas the offering is utterly inadequate). Referring to the quality of drinking water, it is stated: Durgandhi phenilam kshaaram pankilam pallavodakam, Nabhaveydyatra Gotruptirnaktam yacchaapahritam Nagraahyam tajjalam Shraaddhey yacchaa bhojyani paanajam/ (The water which suffers from foul smell, frothy, pungent to drink, muddy, and from a small pond which could not satisfy even a cow, stored overnight is indeed undrinkable in Shraaddhas). Never use water supplied by a shudra or kept from rains, for the purposes of Snana, Achamana, Daana, Deva-Pitra Tarpana. Daaturyadyat priyantatthaddeyam nindyam na cheddhitam, Ajaavi Mahishi kheeram tad vikaaraam cha varjyayet/ (Whichever material is

normally longed for might all be offered and whatever is not liked be avoided!) Dharma Sindhu gives a very comprehensive and meticulous list of the do’s and don’ts of the Shraaddha Bhojana! Shraaddha Dina Krityaas:The Shraaddha Pradesha has to be purified with Gomaya and water and readied in all respects to facilitate proper seating arrangements to Brahmanas and the Karta(s). There should not be any eating allowed in the house till the act of Pinda Daana and Brahmana Bhojana; this has to be ensured as even Devatas, Yatis, Brahmacharis and even children; to very young kids, there has to be provision of food service in a neighbour hood or so. The entire place of Shraddha should be spread over with Tilas. The Anna Paaaka is to be cooked preferably by the a Karta or wife or close relatives. The cooking of the Paaka should be of any metal excepting iron or preferably in new earthen pots. Excepting iron vegetable cutter and cooking utensils, the cooking place has to be non-cluttered. Grihyaagnoutu pachedannam Shraadheeyam Loukikepivaa, Yasminnagnou pachedannam tasmin homo vidheeyati/ (Shraaddha Paaka could be cooked in Gruhyaagni or Lokaagni but the homa has to be made to the same Agni.) Cooking in the Aouposhanaagni is in fact the best possibility. Further to the Pratah kaala homa, some Agni is added to the Agni in which the Shraaddha Paaka is cooked. After the Paaka is cooked, some Agni is added to the Gruhyaagni and ‘Agnoukarana Vaishwa Devaadika’ performed. This is the method followed by the Kaatyaayanas of cooking the Gruhyaagni Paaka. Ashvaalaayanas however make the Paaka in the Upachayaagni itself. Now the Kartru Bhoktru niyamas: Both the Karta and the Bhoktas have the regulations of avoidance of Stree Sangama on the Shraddha Dina and the Purva Dina, Punar bhojana, Anruta bhashana, Kshavara, and Taambula Bhakshana. Shraaddha krucchuklavaasaasayaan mouneecha vijitendriyah, Upavaasam Paraa na mcha Aoushadham cha vivarjatet/ ( Shraaddha Karta wear clean clothing, keep silent, exercise SelfControl, discard outside Bhojana and avoid medicines). Both the Karta and the Bhoktas must follow a dress code : Avastram Malavadvastram Koupeenatvam kaccha heenatwam Anuttaree -yatwam Kaashaaya vastratwamaar dravastratwam dwiguna Vastratwam Rakta Vastratwam Dagdha –vastratwam Syuta vastratwamititye kaadashaavam ardha nagnatwam Katrtru bhoktuyaam Varjyem/ (The following Eleven ways of dress code viz. Vastra heenata, impure vastra, koupeena, kaccha heenatwam, anuttareeyam, Kashaaya Vastra, wet clothing, double vastra, red clothing, burnt clothing, and sewn clothing should be discarded.) Kartha’s Urthwa Pundraadika Tilaka and Bhokta’s Tilaka are optional.Chandana Tilakas are however forbidden to Karta. Aamantritastuyo viprou bhoktumanyatra gacchati, Narakaanaam shatam gatwaa chandaaleshwabhijaayetey/ Aamantritastu yasshraaddhey vilambam kurutey dwijah Devadrohi Pitru drohi pachyatey narakeshu sah/ (If the Brahmana Bhokta who has accepted the invitation to a Shraaddha goes away to another Shraddha would be punished in several Narakaas and gets repeated births of Chandalatwa). Similarly, the invited Brahman arrives late for the Shraaddha too would be punished like wise. Both the Karta and Bhoktaas should strictly observe the regulation of fasting on the previous and the same night besides restraint from stree sangama. They should not quarrel but practise refrain from loud and loose talk. The women engaged in the Shraddha Karma especially in the cooking should also observe quietness in all respects, lest the visiting Pitru Devatas are bound to get disappointed with the visit to the Shraaddha. Shraaddha Brahmana Sankhya: While the requirement of Brahmanas might be nine ( Two to represent Vishva Devas+ three for the representation of Pitru Devas of three generations + four for Pitru Parvanas), there might be a dispensation of three Brahmanas minimum in view of the

following viz. Satkriyaam Desha Kaalou cha drayva Braahmana sampadam, Shoucham cha vistaaro hanti, Iti Pakshye Ashaktou vaa Devai Ekah Pitru parvaney chaika iti Dwou Viprou/ (Keeping in view the Satkara, Desha, Kaala, Dravya, availability of Brahmanas and limitations of Shoucha, there could be one in Deva Sthaana and one for Pitru Sthana). Bhagavata Purana also confirmed as follows: Dwou Daivey Pitru karye Tri nekaikamubhayatravaa, Bhojayetsusamruddhyopi na kuryaacchaadra vistaram/ (Representation of Vishwa Devaas could be two or one, and for Pitru Parvana one might replace three Brahmanas; even if a Karta could afford, one should not extend it beyond). ‘Vishwa Devaartha dwaya’ Brahmanas be seated Purvamukha and the Pitru Parvanas as Uttaraamukha and offer the Anna to Agni meant for Vishwadevaas.For Pitru Parvana, one Vipra is adequate. In case of the limitation of Brahmanas, then Brahmacharis wearing Kushas might state ‘Presha’ and once the reply of Anupresha is secured from the Brahmanas, then Bramahmacharis might as well participate in the Shraaddha proceedings further till the end. Thus the problem of Brahmana Sankyha could be overcome. Having made the selection, the Karta addresses the Brhmanas as follows: Akrodhanai ssoucha paraissatatam Brahma vaadibhih, Bhavitavyam bhavadbhis chamaya cha Shraaddha kaarinaa/ (Hey Brahmanas! As I should be, you too should kindly be with maximum cleanliness and more importantly, without anger and peacefulness in the various Karyaas ahead). Some basic precautions in the Shraddhas:While performing Archana to Vaishwadevas, the Karta has to bend his knee and at the Pitru Sthaana the left knee. All concerned Daiva Kriyas are to be performed with ‘Pradakshina’ from left to right and the Pitru Karyas with ‘Apradikshina’. Darbhas being given at the Pitru Sthaana be so done that they are in twos that too twisted, while in Deva Sthana there is no need for doing the twist of darbhas. While leaving water at the Deva Sthaana the Karta should be ‘Uttaraabhimukha’ or facing the North but at the Pitru Sthaana he should be ‘Dakshinaamukha’. While making Sankalpa, offering Padya-Asana- AvahanaArghyadaana- and Aacchaadana viz. the Panchopachaaras to Pitra Devatas as also at Anna daana-Pinda daana-Anjanaabhyanjana, Akhshaya Vaachaka and Swadhaa Vachana, the Karta has to state the Pitra Sambandha-Gotra –Namas clearly and separately in respect of the generations; Sakaarena tu vaktavyam gotram sarvatra dheemata/ Hence the Karta would have to utter as example: Haridasa Gotra/ In respect of Brahmanas the suffix of Sharma be added to the concerned name of the Pitras, while to Kshatriyas the suffix Verma, to Vaysya the addition of Gupta and to Shudra the suffix of Daasa.If the Karta does not remember the names of the further generations at least the ‘Uccharana’of Pitru-Patamaha-Prapitamaha designations be stated clearly. In respect of Ashwalaayanaas the concerned three generations are given as PrithivishatAntarikshasat-Divishat/ In the case of Strees the suffixes to the concerned names are Savitri DaDevidaa-Devidaa again. It is stated that the Shraaddha Karmas are fructified only when the Uccharanaas of the concerned Pitras are given with not only the name but also with Vibhakti Niyamaas.The Nirnaya is as follows: Shashti vibhaktyaa Sankalpah Kshaanaaschakashayya Karmacha, Shasthyaa vaasyaccaturthyaa vaasana daanaam Dwijataye/ Dwiteeyayataya vavaahanamsyaadwi Baktistu Chaturthikaa, Anna Daaney Pinda puja Swadaa swastiti Vaachaney/Pinda daaney tu Sambuddhiryechatvettetwaaditah puraa, Tatah Param Chaturdhicheytyubhayam Sarva sammatam/ Sheshaani Sarva Karmaani sambuddhyam tairyadha -ayudham, Idantey Idamvovaa prayujjaaiva samaacharet/ ( Shashthi Vibhakti is used in respect of Sankalpas and Kshana and Akshya Karmas; Chaturthi Vibhakti is used for Asanaa and other Services; Dwiteeya Vibhakti for Avaahana; Chaturthi Vibhakti is used in Anna daana,

Pinda Puja, Swadhaa Vachana and Swasti Vachana. In the case of Pinda Daana Sambuddhi, the Prathma Vibhakti is used before the expression of Ye cha twaa and that would be followed by the Chaturthi Vibhakti. In case of other Karyas, the concerened Services would be as per the exigency stating : Sambudhyam etc.Daivaardha Kriyas are offered in Savya Position of the Upaveeta, but the Pitru Karyas with ‘Anupaveeta’ or ‘Praacheenaaveeti’ position. However, all the tasks intended for Vipraas are to be performed in the Savya position only. Savyena Daivam kramasyaadapasavyena Paitrukam, Vipra pradakshinam Vipra Swaagatam chaarghyadaanakam/ Suktastotra japonnasya Paatreshu pariveshanam, Aahwaanamanna syaaghraanam tathaa cha Swasti Vaachanam/ Taambula Daana maaabhyaa Samaapteyriti Paitrukam, Pradakshinaadyetaduktam Savyenaivasamaacharet/ ( While all the Deva Karyaas are to be executed in the Upaveeta position, the Paitru Karyas are in Anupaveeta position. But all the Pitru Karyas addressed to Brahmanas right from Pradakshina-Swagata-Arghya daana-Anna Sukta Stotra Japa-Patrapariveshana-Aahvaana- Anna Ghraana-Swasti Vaachana- and Taamboola Daana should be performed in Savya itself. A few other precautions in the Shraaddhas are that while doing ‘Pitraadyarchana’ the Karta has to commence the Archana from the head to shoulders to knees to feet where as the ‘Devaarchana’ should be the other way round ie. from feet to knees to shoulders to head. All the Pitru Kriyas -excepting Akshayya, Aasana, and Arghya Daana- are required to be done with ‘Swadha Shabda’; in the case of Deva Pujas or oblations, the Swaha Shabda should be resounding! Yet another requirement is that Deva Tirtha is to be offered to Vaishwa Devas, while Pitru Tirtha is provided to Pitraadikas. Aachamana Vidhi: At the commencement of the Shraddha, the Karta should do Aachamana twice, wash the feet of the Vipras and of the Self and do punarachamana. The Achamana Vidhi as prescribed is once each after Devarchana and Pitraarchana, Annaaghraana, Vikira daana; twice on ‘Paada Prakshaalana’ at Shraaddhanta, once each at Bhasma kriyantara kara shuddi, Ucchintaraantara, and Bhojanaantara. Aachamana is also done when earlier darbha are replaced with fresh ones at the time of all the Karyas like Devatarchanas etc as mentionedas also at each Darbha Tyaga. Uha Mantra (Sentimental Feeling for to whom the Shaddha is performed for) : The Pitru Shabda is all comprehensive as it covers the Three Generations of Pitrus and also implies the mother if dead and even if her Shraddha is to be done separately; that is why it is enough to leave water in the Arghya Patra by the Mantra Pitroonimaan preenaya. Even in the Shundhana Mantra of Shundhantaam Pitarah Sundhantaam Pitaamaha Shundhatamm Pra-Pitaamaha, then the Karta would have to imply: Shundhantaam Maatarah/ Also while doing Pinda Daana even for the Karta’s mother only, the Mantra is stated to be Yechatwaa manuteybhyaschah and not Yaaschatwaa manutaabhyascha/ This is due to the clarification of Panani Sutra of Pumaan Striyaam/ However there has been the practice in some parts of the Country that when the Shraddha of Mother is only performed separately then the Mantra is indeed used viz. Yaaschatwaa manutaabhyascha as the Uha Mantra as also the Shundhantaam Maatarah/ Then the invocation is: Asmaan Matarah Pitamahi Prapitaamahi/ In any case, the Uha Mantra Prakarana requires that Vishnu Mantra is to be recited at the beginning, midway and the end of Shraddha: Daivey Pitrecha sarvatra japa homaadi karmasu, Mounam kuryaatprayat- nena sakalam phalamaampuyaat/ YadiMounasyua lopasyaajjapa homaarchanaadishu, VyaahaareydVaishnavamMantram smeredwaa Vishnumavyayam/ ( In the context of Deva Karyaas, Pitru Karyaas, Japa-Homa-Archanas, one should concentrate and be silent while seeking to bridge

gaps of deficiencies and perform Vishnu Japa!). The Sentiments being expressed within the mind of the Shraaddha Karta further seek the Shield of Vishnu even before the Shraddha is initiated to accomplish the Sacred Karya so that the possibilities of deficiencies in the Shraddha Karma ahead are covered up by his Grace in the following supplication: Yasya smrutyaacha naamoktaam tapo homa kriyaadishu, Nuunam sampurnataam yaati sadyo vandetamachyutam/ ( I salute the Ever Lasting Vishnu by way of Naamoccharana, Smriti, Tapo homa kriyaas to ignore the blemishes and insufficiencies of the Shraddha Karya that is being launched). Shraddha Prayoga: The Shraaddha Karta would prepare himself by commending Pitru Devatas as he changes quickly into the positions of Savya and Apasavya of his Yagnopapeeta and makes a firm Sakalpa stating Etesha mamuka shraaddham Sa Daivam Sa Pindam Parvana Vidhinaa Ekoddhishteynavaa Annenaamena vaa hiranyena vasvassadyo vaa karishye/ ( I hereby resolve to perform the Shraaddha of the concerned Pitraas of my Kula Gotra Naamas of three generations by way of Sa Daiva-Sa Pinda-Parvana Vidhi or Ekoddhishta Vidhi through the means of Anna or Hiranya Rupaas at once). Then the Brahmanas present would assuringly accord ready approval replying kurushva/ Then the Karta bends his right knees as prescribed above and commences the Shraaddha instantly: Amuka Pitrunamuka Shraaddhey Amuka Vishwa Devartham twayaa kshanah kriyataam/ The Vipras would respond with Om Tathaa/ Then the Karta would bend his left knee and address the Pitru Devatas saying Amuka Shraaddhey Amukasya sthaaney twayaa kshananah kriyataam/ In case there is one Brahmana representing the three Pitru Sthaannas of Pitru Pitamaha Prapitaamahaanaam Sthaaneykshanah / The Karta requests the Brahmana with Akrodha naih Shloka. The further proceedings include Brahmana Snaana; Tilodaka / Yavodaka Shuddhi as per family Aachaara or tradition; with Savya perform Shuddhi to the Brahmana with Prayaschittratha Sukti Japa and Karta’s pradakshina; namaskara with Samasta sampat sama; Aachamana;Praanaayama; and individual announcements of Bhavataam Swaagatam to both the Brahmanas,one representing the Three Generations of Pitruganaas on one hand and the representative(s) of Devaas on the other. Padya: Either in the court yard or the back yard of the house or near the Shraddha Desha dwaara, there should be two planks- one as a square in the northern direction as a Deva Mandala and another in ‘vartulaakaara’ or in a circular shape the Southern direction as Pitru Mandala to enable the ‘Padya’ to the feet of the Brahmanas designated for Deva and Pitru Devatas. To the Deva-Brahmana the Karta would sanctify with Gomaya the plank with Savya position and to the Pitru Place in the opposite direction with Apasavya.Facing the Brahmanas the Karta would worship the Brahmana Padaas with darbha-Yava or sorghum or millets / tila or sesame -gandhapushpa-ghrita by turns in the appropritae Sayva-Apasavya positions in the respective directions and stations. The Sankalpas would vary: To Devas as Amuka sanjnika Vishwa Deva Idamvah paadyam swaahaa namah followed by washing with Shuddha Jala the upper part of the feet of the Brahmana stating shannodevi ; and to Pitru Devas as Pitah Amuka naama rupa gotra Pitru Pitamaha Prapitaamah indavah paadyam swadhaanamah followed by washing the feet with Tila Gandhodaka stating Shanno devi again. While washing the Deva-Paada the Kartha would utter Idam vah and to Piru Paada the shabda Idamtey/ The Pavitra should be set aside from the Karta’s right hand while washing the feet of the Brahmanas. After the ‘Paadya’ the Karta too should wash his feet too and without mixing that water, perform Aachamana twice and conduct the Brahmanas to their respective seats saying Bhurbhuvasswaha samaadhwam/ The Daiva Vipra should face East of the Karta and the Pitru Vipra be ‘Uttaraabhimukha’ always. The same procedure is followed for Matru Shraddha also.

Aasana: The Shraddha Bhoktas are seated on the Asasanas with Poorva-Dakshina Samaaptis or ending with East and South directions. ‘Devartha-Aasana’ should have two darbhas with Poorvaagra and ‘Pitrarthya-Aasana’ should have a single Darbha.There has to be a Ghrita / Taila Deepa on the right-left sides of the Deva-Pitru Vipras. Beside the Deva Sthaana there should be a Vishnu Sthaana with an anticipation of the arrival of a Guest in Vishnu Swarupa. That Sthaana should be worshipped in Savya position chanting Apavitrah PavitrovaVaishnavyanamah,Kashyapainamah, Kshamaayai namah; Medini loka Maataatwam – the last prayer being to Bhu Devi; and to Gadadhara at Gaya Shraaddha Kshetra with: Tadvishnoh Paramam pradam tadvipraaso/ in Praacheenaa veeti. Later on the Karta chants Gayatri Mantra in Savya, does Praanayama, Tithi Keertana, and Sankalpa in Apasavya as follows:Amuka Pitruna mupakraantamamuka Shraaddham karishye and recite Devataabhyah Pitrubhyascha, Aamuktaanaancha Moortaanaam, Chaturbhischa yasya smritwaa/ thrice over.In Apasavya there would be tila prokshana with Apahataa and Akshata Prokshana with Uddeerata in Savya. Further acts include Paavani Mantra Pathana, Paaka dravya prokshana with the Mantras Tadvishno / Ya ddeavaa; Vaishwa Devaarchana, Devarchanaa, and Pitryarchana. This would be followed by the Asana Grahana of the Vipras: first to the DevaVipra accepting two Darbhas from the Karta with Amukeshaam Vishweshaam Devaanaam Bhurbhuvasswa-rida maasanam/ and next to the Pitru Brahmana with the Mantra: Aasaneyshwaasanam dadyaannatu paanoukadaachana, Pitrukarmani vaamecha Daivey dadyaattu Dakshiney/ Then the Vipra accepts saying swaasanam/ Arghya Kalpana: There should be only two Arghya Paatraas in view of Daivey Pitreyai chakaikamva/ These Deva Paatras which were kept upside down are straightened by the Karta who places two Darbha-Pavitras, fills up with Shuddhodaka reciting Shanno Devi and ya vosi and with Gandha Pushpas. Some offer Gandha-Pushpaas with Gandha dwaaraam, Ouoshadhih prati medadhwam/Then Vipra’s reply would be Devaarghya paatrey sampanney, su sampanney/ The Karta touches the right leg of the Deva Vipra with his left hand and sprinkle Yavaas all over his body from knee-shoulders-head stating: Amuka Vishwaan Devaan bhavatsaavaaha ishye and after receiving the reply viz. Aavaahanaaya, the he continues the sprinkling stating Vishwa Devaasa Aagata/ He further prays to Bhumi with the Ruk Vishwa Devaashrunnuta and sprinkles on the Bhumi. Hiranya keshiyas and others perform Deva Pitraavaahana after Arghya pradaana as above and while doing Agnoukarana to the Dakshina of Agni stating Yedey Vaasah and Ayata Pitarah/ (However Kaatiyaas perform Deva Pitraavaahana even before Arghya Kalpana).Thus having done the Arghya Prapatti and stating Swaahaarghyah, the karta hands over Arghya Pavitra to the Brahmanas stating Vishswa devaa idam vo Arghyam/ Then in the Arghya Patraas are filled up with the Arghya and milk,curd, ghee, tilas, Akshatas, Mustard, Darbhagras and Pushpas, ready for Arghya Saadhana. Dhupa Deepa Vastra Yagnopaveetaas: To the Vipras, the Karta offers Dhupa-Guggula and Chanadana, possibly with Agaru mixed with ghee, honey and Karpura saying Ayam vo dhupa/ Deepa has to be with ghee or tila oil offering with the statements Idam vo Jyotih or Ayamvo Deepa Prakaashah/ The Vastra has to be made of silk or cotton.Yagnopaveetam daatavyam Vastraabhaavey vijaanata,Nishkrayovaa yathaa shakti Vastraalaabhey pradeeyatey/Pitrun sakkrutya vaa so bhirdadyaaryagnopaveetakam, Yagnopaveeta daanena vinaa shraaddham tu nishphalam/( In case Vastra is not available, Yagnopaveeta must be surely provided or atleast its equivalent monetary value; in Pitraarchana, Yagnopaveeta also must be provided.

Arghya Saadhana: To the Southern side of the Pitru Vipra, three Pitru Arghya Paatras are kept in a row and the Arghya as filled up with three darbhas are handed over to the the Vipra with the Shanno devi Mantra with Karta being Dakshinaamukha. The Aavahana of the Pitru-PitamahaPrapitamahas is made: Amuka mamuka naama-gotra-Rupa mavayaahayaami; then one by one the Arghyas are given with the Mantras: Pitaridantey Arghyam, Pitaamahaadantey Arghyam, Prapitaamahaadantey : Swadhaanamah; Ya Divyaa/ The seshajala or the left out water is utilised for the Karta’s Mukhanjana or face-wash especially the eyes for Ayush Vriddhi. The Pitru Sthaana is cleaned up with Bhasma and Shuddhodaka and Gandhaadi Upachaaraas or Services are made saying Amuka Sharman yadha naama gotra ayantey gandhah/ All the tasks involved in the Argha Pradaana are to be made in Praacheenaaviti position and all the services like Gandha Deepas be accompanied with ‘Swadhaanamah’excepting Arghya Saadhana. Agnoukarana : Ashvalaayanas prefer Agnoukarana in Shraddhaas in Gruhyaagni. Apastambaadis and Shroutaagnis prefer Dakshinagni. Those who have no Nityagni would create Lokagni and after homa, do Agni Tyaaga. Rig Vedis perform Agnoukaranaa in the Gruhyagni, cook Pakvaanna charu, make two halves of it, spread portions of the Uttara Bhaga of the Charu around the Homagni in Apasavya reciting Somaaya Pitrumatey Swadhaanamah, Somaaya Pitrumata idam na mama/ and similarly from the Dakshina Bhaga perform Swaahanta-Aahutis in Savya stating Agnaye Kavyavaahanaaya sdwaahaa, Somaaya Pitrumatey swaahaa namah/ Kaatiyaas use Gruhaagni and after Paristarana, perform three Ahutis of Samidhas with ghee stating in Savya: Agnaye Kavyavaahanaaya swaaha; and two darbha wooden pieces stating: Somaaya Pitrumatey swaahaa/ In the case of Apastambaas, at the ‘Ajyabhaaganta’ have a dialogue: Uddhreeyataam Agnoukriyataam/ and as a reply: Kaamaa -muddhreeyataam Kaamamagnou kriyataam/ In the case of Hiranyaakeshiyas, the Prashna or the query would be : Uddhrishyaamyagnou karishyaami/ In reply, there would be the recital of Yanmey maataa etc.with saptaahutis and six Aajyaahutis totalling thirteen Ahutis. At the ‘Aajya bhaagaanta’, the Hiranyakeshis perform ten Aajyaahutis and sixteen Annahutis while reciting Somaaya Pitrumatey. Paani Homa. The procedure is the same for both Ashvalaayanas as also Kaakatiyas viz. by way of ‘Prashnottaraas’ or Question-Replies: Vipra paanaavagnou karanam karishye// Kriyataam/ But Ashwalaayana Sutries do not like the dialogue method. The procedure however is that the karta touches the Prityartha Vipra, does jalaprokshana and makes two Aahutis reciting the earlier said Somaaya Mantra in savya, but before that in Apasaya picks up darbha by left hand, performs Upastarana of Anna by his right hand, does Abhikarana with ghee by the left hand. On homaanta, the Karta would do ‘Parisamuhna’ and ‘Paryakshana’. Vipras would retain the remaining homaanna in the in the context of Paani Homa would deposit in their respective paatras with the Amaanupakva Mantra. While retaining the Agnoukarana sesha along with the Pinda Patra, then the service of Sarvaanna be taken up but the Agnoukarana sesha should not be mixed up with Deva Patras. But Kakatiyas think otherwise and mix up the homa sesha mix up with all the Patras on the plea : Annam Paanouhutam yaccha yacchaasyatpariveshitam, Yekeekrutyaiva Bhoktavyam prudhabhaksho na vidyatey/ ( The Anna Sesha of the Paani Homa or that which is offered to Agni as well as what is to be served has to be taken together and not otherwise!) Anna Pariveshana and Bhokta- Bhojana Vidhaana: After ‘ghritaabhikarana’, the havishanna’ could be served to Brahmanas either by Kartha, his wife or any body but with utmost Shuchi.

Naapavitrena naikena hastena vinaa kusham, Naayaseynaapi paatrena shaddeshu pariveshayet/ ( The service should be done with cleanliness, without darbhas, not with one hand, and not in iron vessels). Anna, Ghee and other items should be served with laddles, but water and Pakvaana with hands. Salt must be served with spoon and never ever by hand. All uncooked or fried ‘padaardhas’ could be served by hand.Ghee vessels should not touch Bhojana Paatras. Service of items to all a line should be uniform although whatever extras are required by a person could be served again.Tilaas, hing, pepper, sonthi etc. should not be served in raw form but as bye products. Whatever items are cooked for the Pindas must be served to Brahmanas. Then being in Upaveeta position the Karta should spray Kushas and Yavas around the Deva Patra with right hand and Tilas around the Pitru Patra with left hand, recite Gayatri Mantra, do prokshana on the Anna, parishechana without Mantra, touch the Deva Patra with the right hand and Pitru Patra with the left hand in ‘Swastikaakara’ reciting the following Mantra: Prithiveetey Patram dyorapidhyaanam Brhamanastwaa Mukhemritam juhomi Brahmanaanaam vaa Vidyaavataam Praanaapaanahorju homyaksita masivbaamaishaam ksheshthaa Amutraamushmin lokey/ This Mantra is prescribed by Apastamba Katyaayanaadis as a rule. Later after ‘Abhimantrana’, the Karta holds the Deva Pitra’s right thumb with his inverted hand and without touching the nails makes him perform a Pradakhshina of the Anna with the Mantras : Ato deva, Idam Vishnuh, Vishno havyam rakshaswa; similarly the Karta would enable the Piru Brahmana to perform ‘Apradakshina’ of the Anna by the former’s left hand with the Mantra: Apahataa/ Then the Mantra: Aamukey Vishvey Devaa Devaa Idamannam havyamayam Brahmana Aahavaneeyardhye iyam bhurgayaa ayam bhoktaa Gadaadhara idamannam souvarna paatram Akshayya vatacchaayeyam Amuka Devebhyah idamannam sopaskaram amrutarupam parivishtam pariveshyamaanam chaa truptey swahh havyam namo na mama; om tatsat/ Then leave Yavayukta jala with the right hand on the leftside of the Deva Patra saying Ye Devaasa/ Then in the case of Pitru Brahmana, touch the Pitru Paatra and repeat the action stating: Pitru Pitamahodayo yatha naama gotraa Devataa; idamannam kavyam ---Idam Raajatampaatramakshayya vatacchaayeyam—Asmatpitra Pitaamaha Prapitaamahebhyah Amuka Naama Gotra Rupebhyah idamannam sopaskaramamruta rupam parivishtam pariveshyamaanam chaa tripteh swadhaa kavyam namo namama Om tatsat/ Then the ‘Kusha tila yukta Pitru Tirtha’is dropped on Bhumi from the left hand into the right hand. In the Daiva Sthala, the mantra is Sweshta Devataayai idamannam;and Upasthaana with: Ye Devaasa/ In Pitru Sthala with Apasavya Tilodakas are left down with the Mantra: Devataabhyah Pitrubhyascha, Saptavya, Amurtaanam, Brahma –arpanam, Havirdaataa, Chaturbhischa, Om Tatsat Brahmaarpanamastu, Yeshaamiddhistam teshaam -akshayya preetirastu/ In Savya position: it is said: Eko VishnuhAnn heenam kriyaa heenam Mantra heenam cha yadbhavet,Tatsarva macchidram jaayataam/ --Jaayataam Sarvamacchidram/---Anena Pitru Yagmena Pitrurupee Janaardana,Vaasudevah preeyataam/ and Tila kusha Jalaas are left down. Vipras are forbidden to touch the Anna till that Sankalpa. The Karta would make Pitru-Poorvaka salutations saying Ishana Vishnu,Gayaayi namah, Gadaadharaayanamah,Pundarikaakshaaya namah/ give hasta jala to the Vipras and make final prokshana thrice with Gayatri. At Pitru Sthaana he would then offer Aouposhanaartha Jala and utter the three Ruks of Madhuvaataa--ending Madhu Madhu Madhu—Om tatsat yathaa sukhamjushadhwam/ Vipras without performing Bali daana would then make Aouposhana and the Karta would recite: Shraddaayaam praaneni vishtomrutam juhomi, Shivomaavishaa pradaahaaya praanaaya swaahaa/ while the Vipras make Pancha Praana-Aahutis with Brahmanima Aatmaamritatwaaya/ and finally the sixth Aahuti. Then the Karta requests the Brahmanas to eat peacefully without hurry discarding

whatever is not of liking but consuming curd, ghrita and payasa fully. While performing Aouposhana, if the Vipras indulge in loose talk, the Pitru Devas would be disappointed; like wise without doing the Auoposhana the Vipras are forbidden to commence eating. Vipras are also forbidden to touch the Bhojana with left hand nor the feet; they are also barred from asking for more services of any item without being asked for by the Karta or his representatives. Karta on his part should be alert to ascertain as to what ever is even remotely liked for by the Vipras and put them at ease; incidentally, salt must be preserved and the Vipras should never have to ask fot it, lest the Pitras might go away in disgust. While the Brahmanas are thus eating in peace and ease, there should be the Shravana of Purusha Sukta, Rakshoghna Mantras like Krunushwa paajo rakshohanam; Indresha Soma Sukltas which are of Pitru Linga orientation; Paavamaani Sukta, Vishnu-Brahma-Rudra-Arka Stotras and so on. Also Veenaam Vamshadhwanimchaapi Viprebhya-ssannivedayet, Mandala Brahmanam Paathyam Naachiketa trayam tathaa/ Trimadhu Trisuparnam cha paavamaana yajumshicha, Aashussishaana Suktam cha Agnaye Kavya vaahanam/ (Besides mild Veena vaadaanaadi music or hand fan dhwani, there should be the Shravana of Mandala Brahmana, Trinaachiketa-Tri Madhu-Tri Suvarna-Pavamaana Sukta, Aashussishaana Sukta, Agnaye Kavya vaahana Shukta to delight the Brahmanas in the course of their Bhojana.The Bhoktas should also follow proper seating regulations of not exposing arm pits, resting arms on the knees or thighs, eating with four fingers without the thumb, making sounds of the mouth, drinking half of water in the patra and drinking again and again, biting halves and eating the rest in turns, etc as such deficiencies would land them in ‘Adhogati’ or downward trend of life. A vipra in the ‘Pankti’or the eating line should not touch another as that would call for Dasha Gayatri soon after the Bhojana; if any padartha from one Bhojana Patra to another falls then the affected Brahmana should discard the item and after Bhojana take bath and perform two hundred Gayatris. If any other improprieties occur, the Bhokta should be replaced! After the‘Vipra bhojana’, the Karta should politely ask the Bhoktas in Praacheenaaveeti: Triptaasthah! Then the Vipra’s reply should normally be:Triptaasmaha/ The Karta would ask the Bhoktas: Shraadham Sampannam? The Bhokta’s reply would be: Susampannam/ The Karta would query: Anna seshaih kim kaaryam! The Bhokta’s reply would be as follows : Ishtaissaha bhoktavyam/ Then the Bhoktas would then perform Uttaraaposhana stating Amritaasi dhaanamasi/ Pinda Daana and Pinda Nisheddhas: Pinda Daana is stated as the sixth step viz. Archanaantara, Agnou Karana, Bhojanottara, Vikirottara, Swadhaa Vachanottara, and Vipra Visarjanottara. To Apastamba Hiranya Keshiyas, Pinda Daana is after Vipra Visarjana while Ashwalaayanaas consider it as before Bhoktaachamaniya or later and so do Kakatiyas too. To the North of the Dwija-Ucchishtha Sthaana and nearby the Paani-Homagni, the Pinda Daana Sthala is allotted with a hand-long of straight line with Darbhas spread out with tilodakas with the Mantra of Shumdhantaam Pitarah Pitamaha Prapitamaha so that three round Pindas, representing three generations of father-grand father and Great rand Father, as prepared by the Karta’s wife, or brother or a close relative could be placed in the distinct squares one by one as lifted by ‘Angushthangula Madhyama’ or between the thumb and the forefinger; these Pindas that are offered to the Pitras are made of the Agnoukarana seshaanvita Sarvaana with Ghrita, Madhu, Tilas. The Pindas are offered to the Pitru Devas with Mantras like Yetattesmat pitarathyaa naama gotra rupaye cha twaamanu/ Pitrey Amuka naama gotra rupaayaayam pindaswadhaa namasteybhyas cha Gayaayaam Shri Rudra Paadey dattamastu/ Then for the satisfaction of the Karta, the Pindas are then made to contact the darbhas again and he performs ‘Anumantrana’ from the left to North stating Atra Pitaromaadayadhyam Yadhaa bhaaga

maavrushaayadhwam, does Praanaayamaas possible and would do ‘Abhimantrana’ reciting Shundha -taam etc Mantr leaving water all around. The Pindas are worshipped with GandhaDhupa-Deepa-Sarva Prakaara Naidedya Taamboola-Puja. Yat kinchitpachyatey Bhakshyam Bhojyamannama garhitakam, Anivedyana bhoktavyam Pinda muley kathamchana/(None should eat without performing Naivedya of all the Bhakshya Bhojyas to the Pindatraya.) Further to this, Pinda Stuti be done with Namovaha Pitarah—Paretana—Agneytamadyaashwa—Yadantariksha and such other Mantras. Then as per Apastambaas, the middle Pinda is lifted stating: Apaamtvousha dheenaamrasam praashayaami Bhuta kritam garbham dhatswa/ ;this Madhyama Pinda is to be given to the Karta’s wife for Santaana Prapti. Alternatively, these Pindas are given to Go-Brahmana-Agni-Jalas. Vikiraanna is to be segregated to be given away to crows with the fond hope of fulfilling the unfulfilled desires of the near and dear Pitru Devatas. Pinda Nisheddhaas: It is stated that Pinda Daana, Mrittikaa Snaana, Nitya Tarpana and Shraddhaanga Tarpanas are not to be done with Tilas, for a year after the performance of Vivaha, six months after Upanayana, three months after Choodaa Karmas, and one month after Garbha daana samskaaraas and Vriddhi Shaaddhas. But Pinda Daana has to be performed at Mahalayas, Gaya Shraddha, Maatru-Pitru Nityabdikaas, Sapndikaranas, and ‘Shodasha maasa paryanta Preta krityas’. In respect of Jeeva Pitrukarta and Garbhinisraava, Pinda Pradaana is not approved. Anukalpa Shraaddhas: In case adequate number of Brahmanas are not available , then in the Deva Sthaana the services of one Vipra be utilised: Aneka Vipraalaabhey Deva sthaaney Shaalagraamaadikam sthaapayitvaika Viprey Pitraaditrayam Maataa mahaadisahita Devataa -shtakam chaavaahana Sarvam Shraaddham kaaryamityuktam/ Sarvathaa Vipraalaabhye Darbha Vatu shraaddhamityaadyapyutam/ (In the absence of Brahmanas, one could keep one Vipra at the Deva sthaana and perform Avahana to the Pitra traya and consider Darbha as the Vatu and accomoplish the Sarva Shraddha). Hiranyaadi Shraddha-Anukalpaas: If for any reason, the Pratyaabdi Shraddha is not possible to be performed, then Hiranya Shraddha be made. The Karta would make the Sankalpa: Amuka Shraaddha maamena Havisha hiranyena vaa sakalpavidhaana karishye/ In this case, the prokshana is made to hiranya or gold instead of Anna. In the Sankalpa, the seven Karyas of Avahana, Arghya, Agnou -karana, Pibnda Daana,Vikira, Akshayya, Swadhaa vaachana and Prashnaas are absent, but Suvarna would be present as much as of the value of Shraddha or its multiples according to the considerations of the Karta. Seshaanukalpas:Alternatives to Shraaddha include Pakvaanna Homa with Pitru Sukta etc.; sincere Upavaasa; offering Jala Purna Ghatas to Brahmanas, grass to cows, Pitru Tarpana with Tilodakas, Swalpa Daana of Dhanya-Tila-Dakshinas, Pathana or Shravana of Sankalpaadi-Sarva Shraddha prayogas, or as a last resort perform: Namesti Vittam na dhanam nachaanyacchhaadropayogiswa pitrunnatosmi, Tripyantu Bhaktyaa Pitaro mayaitou bhujaikrutou vartmani Marutasya/(Pitru Devataas! I am unable to muster money, nor material worthy of performing Shraaddha. I can only lift up my hands with sincerity and complete veneration and faith to the Sky.May you accept my inability to perform Pitru Shraddha and condone my non-performance and may my three generations of Pitru Devatas be contented! Shraaddha Vighnas: Nimantranottaram Viprasya Sutakey mrutakewaa praaptey Ashouchanam na/ In case a Brahmana gets the Karta’s ‘Samantrika Nimantrana’ at a Shraadha, he would at once become immune from any Ashoucha due to birth or death and this is confirmed in Brahma Purana too. Further: Karthustu Paaka parikriyottora maashou chaabhaavah, Paaka pari kriyaa

cha samantrakam Paaka prokshana –mityaahuh/ (Once the Shraddha Karta has done Paaka Parikriya or cooking the Shraaddha Paaka or Mantra Purvaka Prokshana of the Paaka then he would not be subject to Ashoucha) However if bhojana has aleady begun when the Karta receives the news of his Ashoucha, then has to leave the Bhojana and repeat the Shraddha only after the Ashuchi is over.But if both Karta and Bhokta were ignorant of the Ashuchi till Bhojana, then the Prayaschitta would be ‘Panchagavya praashana’or consumption of Panchagavyas. If they were aware of the Ashuchi but still continue the Bhojana, then the Prayaschitta would be intensified. In respect of Maasikas, the Karta when encounters the problem of Ashoucha has the option of redoing the current Maasika along with the next Maasika: Maasikamchoda kumbhamcha yadya dantaritam bhavet, Tattaduttarasaam tantraya danushtheyam prachakshasey/ Some experts opine that if there is a Vighna of a Pratyaabdika, then on the same tithi of the next month the Pratyabdika could be re-done. Tila Tarpana : When any Shraddha is addressed to Pitrus, Tila Tarpana is part of the same. In the case of Darsha Shraddha, Tila Tarpana is done before it. In Ugadi-Manvantara-SamkrantiVaidhruti-Vyateepaata and such other Shraddhas too Tila Tarpana is done likewise. In Vaarshika Shraddha, Tila Tarpana addressed to Pitru traya is preferred on the following day as also on Mahalayas. But: Vriddhi Shraaddhey sa pindyaancha pretashraaddheshu Maasikey, Samvatsara vimokecha na kuryaattila tarpanam/ (In the case of Vriddhi Shraaddha, Sapindi, Preta Shraaddha, Anumasika and Varsha Samaapti, Tila Tarpana is not to be done). In that case, Tarpana is to be on next morning after Snaana, Tarpana be done after or even before Sandhya Vandana. Then, after announcing Sambandha-Naama- Gotras and recite: Swadhhanamat sarpayaami and offer Tarpanas either by right hand in case of Rigvedis or in the Anjalis three times by others. This is the Nitya Tarpana Vidhi. As a component of Brahma Yagna, Tila Tarpana is forbidden on Sundays- Tuesdays and Fridays and on Pratipada, Shashthi, Saptami, Ekadashi and Trayodashi as also in Bharani, Kritthika and Magha; in Ratri Sandhyas, in the houses, in Janma Nakshatras, Shubha Karyas. However,Tila Tarpana is in order at Gaya Shraddha as in Mahalyaas. Nandi Shraaddha Prayoga: As already referred to in the previous pages, Naandi Shraddha Prayoga is performed in various Karyas ranging from Jaata Karma, Upanayana and so on. In Upanayana, this is done on the previous day itself while in Swalpa Karyas like Jaata Karma this is done on the same day. The Sankalpa for this after detailing Desha-Kaalaas states: Satya vasu Sanjnikaa Vishwa Devaah Naandi Mukhaah Matru Pitaamahi Papitaamahyo Naandi Mukhyaha Pitru PitamahaPrapitaamahaa Naandi Mukhaa MaataamahaMaatuh Naandi Mukhaa Etaanuddishya paarvana vidhaanena sapinda Naandi shraddham karishye/ At the Arghya kaala, nine paatras are arranged, place two darbhas in each, recall the previous Mantra stating Usham tastwaa,keep Yavasin the Paatras, perform Aavahana by turns with the Mantra: Amuka Vishwey Devaah preeyantaam/--Naandi mukhaa Maatara Idam vorghya, provide Gandha twice, address the Devas with swaahaa hravyam na mama,keep Annadaana at the Deva Sthaana and keep two each Pindas totalling eighteen to the Pitrus by way of Pinda daana with the Mantra : Naandi mukhaabhyo Maatrubhya swaha, Nandi Mukabhyah Pitaamahi Swaahaa/ This would be followed by Anumantras also. Thus Sarva Pitru Karmaas are required to be performed in Savyopaneeta position only as a Deva Dharma itself.This conludes the Shraaddha Prakarana. Ashoucha Nirnaya: Garbha Naasha and Janana: Within four months of ‘Garbha Naasha’ or abortion is called ‘Sraava’, within six months it is called ‘Garbha Paata’ and thereafter the

‘Prashuti’; the Ashoucha is determined accordingly. If the Sraava is within three months, the mother, father and the progeny have ‘Asprushyata’/ Untouchability or Ashuchi for three days; for four months then four days and so on, as Shuddhi is accorded after Snaana. From seven months onward, the ‘Janana -ashoucha’ or birth for all the Sapindas would be for ten days to Vipras, twelve days of Kshatriyas, fifteen days for Vaishyas and one month for others. To the mother of the new born, there should be ‘Karmaadhi- kaara’ or the eligibility to perform ‘Karyas’ only after forthy days in respect of Vipra Strees. The father of the child or the sapindas could however move about freely after Sachela Snaana but would be eligible for performing Danaas, Pujas etc on the fifth, sixth and tenth days. If a child is born in the Stree’s Pitru Griha, then her parents, brothers, her uncle have to observe Janana-Ashoucha for a day but if the delivery is in her father in law’s house then the stree’s parents have no Ashoucha but her husband’s parents and brothers in law would attract the Ashoucha for a day.If a child is still born, then there would be no Janana /Mrita- Ashoucha, but if dead before the child’s navel-cut then three days and after the cut then would be ten days of Janana Ashoucha but no Mritaashoucha; the mother of the deal child too need not observe Mritaashoucha. Mritaaashoucha Nirnaya: Those who have this Ashoucha, they should neither be touched nor possess Karmaadhikaara. The child’s death during the the first ten days and Namakarana, then the parents only need to observe three days of Asuchi for three nights provided the child is a boy but otherwise for one day in the case of a girl child. In both the cases of a boy or a girl, the dead child be buried upto Nama Karana. There after upto chooda karma or three years, the dead child has to be either buried or burnt. If a boy is dead before naama karana and the sprouting of teeth then the Sapindas should observe one day’s Mritaashoucha but the parents must observe for three nights. In the case of a girl, the Mritaashoucha would be for one day. As the Nama karana is to be performed on the twelfth day and Dantotpatti by three months, the death of a child upto the sixth month attracts Mritaashoucha for one day. From the seventh month to three years, the parents should observe three nights of Ashuchi while Sapindas for one night in respect of a male child; but for a girl child the rule is the same as in the case of parents but to Sapindaas the Shuddhi is snaana. From three years up to Upanayana in the case of a Putra or upto Vivaha in the case of a Putri, the Mritaashoucha would be for Tri Dinas. After Chooda Karma or upto the completion of three years, Pinda Daana on Bhumi is required. Death before Dantotpatthi then there should be Dugdha Daana to Samvayaska Sishus. Death upto three years or Choulaanta Samskaara, the daana prescribed is Payasa daana and upto Upanayana Bhojana Daana. In the case of the death of females and Brahmanetaraas from three to sixteen years, the Mritaashoucha is for one day to Tripurusha Sapindaas but to the parents three days. If a girl is dead after Vivaha Vaagdaana but before Vivaha, then the Mritaashoucha it would be for three days to Pitru-Bhartru Sapindaas. As regards ‘Atikranataashoucha’, or Deshantara-Kaalaantara Maranas or deaths at outside places and timings such as of Anupaneeta boy whose Gayatri Upadesha has not been done or a Kanya whose Vivaha has not been performed of one’s own parents, there would be Dasaahaashoucha or Ashuchi for ten days followed by immediate snaana. Upanayanaantahara marana attracts Dashaaha for Sapindaas. In case a married daughter dies in the Parents’ house, then the parents and her brothers should observe Triratraas of Ashoucha. To the married daughter the death of a parent attracts Ashuchi for Three Nights if known within ten days or later ‘Pakshini’ ie. a day and half. Deaths of Upaveeta Bhraata/brother or Vivahita Bhagini or sister attact Triraatra Ashoucha. Deaths of married sisters require snaanaas. Vivahita Kanyas require snaana at the deaths of paternal grand father or paternal uncle.If mother’s brother dies or sister’s son/ daughter dies, then Pakshini is observed. If maternal grand father dies, the Douhitras should

observe Ashoucha for three nights.But maternal grand mother’s death be observed by the douhitras by Pakshini. But anupaneeya douhitras should observe pakshini only. Son in law at the death of his parents in law should obeserve three nights if the death has taken place before him otherwise one night only. Son in law’s death to parents- in- law warrants one night and snana. But his death in their own house should be observed by the parents in law with Tri Raatras. Death of Syalaka or wife’s brother attracts onbe day’s Ashoucha but if his is Anupaneeta then only snaana. Snaana at the death of Syalaka Putra. Loss of wife’s sister too gives one day’s Ashuchi. Death of mother’s sister involves pakshini. Loss of paternal aunt calls for pakshini for the children-both sons and daughters-of father. Paternal aunt would however get Shuddhi by snaana by the progeny of her brother.If either paternal aunt or mother’s sister dies in Swagriha then the progeny should observe three days of Ashoucha. Among the Bandhu Traya ie. Atma Bandhu Traya, Matru Bandhu Traya, Pitru Bandhu Traya totalling nine the minimum Ashoucha is Pakshini in respect of Upaneeta and one day for Anupaneeta.The Atma Bandhus are the sons of Paternal aunt, mother’s younger sister’s sons, and the sons of maternal uncle; Pitru Bandhus are father’s aunt, father’s mother’s yunger sister, and father’s maternal uncle’and mother’s paternal aunt, grand mother’s younger sister and mother’s maternal uncle and their sons. In the case of Dutta Putra’s death, the Janakapalaka parents should observe Tri-Ratraas and vice versa, but the Palaka Matru-Pitas should ‘dashaaha’. Achaarya’s death demands Tri Ratras but if out of town only pakshini; Acharya is defined as he who conducted Upanayana and Vedadhyayana; it is he who teaches the ‘nirvahana’or the conduct of Smarta Karmas.Acharya’s Patni-Putra mrithyu,also demands one day’s Ashuchi. In reverse too, the death of a Sishya calls for Tri Ratras and so on.Sahadhyaayis death requires pakshini. A Sanyasi’s death requires snaanantara Shuddhi. Death of a household cow requires ‘Grihaasoucha’ till the body is cleared followed by Griha Suddhi. A house hold dog of a Vipra entails ten days of Ashoucha. Death of a Shudra demands his family with a month’s Ashoucha.‘Jaati Bhrashta mrityu’ demands two months of Ashuchi to the house.‘Shastra ghata Mrityu’in battles involves only Snana without ‘Antya Kriyas’ excepting on Dashaaha Karma. [As an Over-view, Ashoucha for Three Days should be observed for the deaths of Mother’s father-mother-sisters-brothers; daughter or her sons; Father’s sisters, parents in law, own sisters, sister’s husband / son; Pakshini for daughter-in-law, daughters in laws of maternal uncles/ sisters/ their progeny; daughters of father’s sisters; daughters of sons/ sisters/ brothers; daughters of paternal uncle, daughters of daughter and daughters of maternal uncle. Married women have to observe Pakshini in the deaths of mother’s father or mother, maternal uncle / wife/ son / daughter, mother’s sister or son or daughter; father’s brother/ son/ daughter; own sister / son / daughter; own brother/ son / daughter; daughter’s daughter; father’s father; father’s mother; uncle’s wife, brother’s wife, sister’s daughter in law etc. In all these cases, the principle of reciprocity be observed]. Krantaashoucha or Lapsed Ashoucha: Krantaashoucha denotes the death of person in a distant Land and the Impuriy ascribed to it. There is no Jananashoucha in this case and a father would get Shuddhi on the news of a birh. But there are regulations governing deaths of Krantaashoucha. The deaths of parents to a distant son involves ‘Purnaaha’ or fullfledged twelve days followed by Antya Kriyas. So is the case of wife and husband. A married daughter needs to observe Pitru Marana for three days during the Dashaaha on learning of the news, but beyond that period, pakshini is to be observed . In the case of paternal uncle, news after ten days upto three months then observance of Ashoucha for three days; upto six months then Pakshini; upto a year one day and after a year then only a bath for Shuddhi . To a mother’s brother or maternal uncle as in the case of Anya Gotreeyas, the Ashouchi is for a pakshini. To Samanodakaas, news of death before

ten days would involve three nights of Ashoucha, but upto one year threafter it would be one day and beyond one year only snaana for Shuddhi. In fact much depends of the time of receiving the news of deaths in the case of Deshantara and Kaalaantara conditions and decisions taken as per the normal code detailed above. Pancha Bheda-Ashoucha: Sa Panchaghaa: Kartrutah, Karmatah, Dravyatah, Mritadoshatah, Vighaanatah / ( The five kinds of Ashouchas are on account of Kartru Bheda, Karma Bheda, Dravya Bheda, and Vidhana Bheda. ‘Kartru Bhedaashouchaas’ are related to Sanyasis and Brahmacharis; Sanyasis are immune from Ashoucha in reference to the births and deaths of anybody excepting however only the Parents. As regards Brahmachaaris they have to observe Ashoucha respect of the deaths of Parents as also of sapindas, as they not only participate in treating the dead bodies of the Parents but in the Antya Kriyas also. Now in the case of Karma Bheda, Kings who are involved in various administrative tasks like punishments to wrong doers including even deaths have no Ashoucha; those performing Shanti Karyas to offset fears from Kings or from illnesses have no ashoucha; to a Vaidya who examines the body parts of a patient to check diseases has no Ashoucha; those Brahmanas who perform Naandi Shraddha for tasks like Devata Pratishtha, Upanayana or Vivaha have no Ashuchi; and Grahana nimitta or Sankrantaadi Shraddha Karmas including Daanas do not attract Ashoucha. Dravya Bheda due to Kraya Vikraya like buying a host of material ranging from flowers and fruits, food materials, clothes etc.from a person with Ashoucha would not invite Asouchya. Instances of Vidhana Bhedas are plenty as they could be Sparsha Dosha, Mrita Dosha and so on. In respect of the last two doshas which are the worst, several prayaschittthas are prescribed to atone the Asuchis from Para Stree gamana, Maha Paataka Karana, Shava Sparshana, Preta Karya Karana etc. and such prayaschittas include Chandrayana Vratas, Krucchra Vratas, Go-Bhu-Dravya-Vastu Danaas etc. Antya Karma Prakarana: Narayana Bali: Before initiating a gist of Antya Karmas, Dharma Sindhu describes Narayana Bali which is stated to follow forced and cruel deaths like in water, fire, falls from heights, suicides , attacks by wild animals or by snake bites. To offset the evil effects of such unnatural deaths, Prayaschittha Daanaas and Narayana Balis are performed with the Sankalpa: Amuka Gotraamuka Sharmanomuka durmarana doshanaa shaardhamourdhvadaihika sampradantwa yogataa sidhyartham cha Naraayana Balim Karishye/ After installing two Kalashas and the Pratimas of Vishnu and Vaivaswata, performing Aavahana by Purusha Sukta, Yamaaya Soma Mantra and Puja with Shodashopacharas, invoking the Preta in the Swarupa of Dakshinaagra Darbhas with the Mantra Sumdhamtaam Vishu Rupyamuka Pretah and offering water at ten sthaanas, placing ten Anna Pindas soaked with Madhu- Ghrita-Tilas and offering them with the Mantra: Amuka Gotraamuka Sharman Preta Vishnu Devataayantey pindah in prachhenaaveeti position of Yagnopaveeta. Then the Vipra or the Karta would give Tilaanjali to the Preta Swarupa darbha stating: Amuka gotraayamuka Sharmaney Vishnu rupiney Pretaayaayam Tilatoyaanjali/ Then Brahmanas would have to assure : Anena Narayana bali karmana Bhagavan Vishnuramukam pretam Shuddhamapaapamarham karotu/ In the case of Sarpa Marana, the Karta has to observe Upavasa on each Shukla Panchamis for twelve months, prepare five-hood Sarpas with rice or wheat flour named Ananta Vasuki, Shankha, Padma, Kambala, Ashwatara, Dhritaraashtra, Shankhapaala, Kaaliya, Takshaka and Kapila; worship them with the Mantra: Namo astu Sarpebhyaha with three Aajyaahutis in Agni, give Paayasa as Naivedya, provide Brahmana bhojana, give a Suvarna Naaga and a Pratyaksha Dhenu as Daana and finally perform Narayana Bali; this is the ‘Sarpahata Prayaschitta Vrata’. Palaasha Vidhi Dahana: In the case of death at a far off place and only the ‘Asthikaas’ were made available, the Asthikas are to be first washed with Pancha

Gavya; if even Asthikas are not available a ‘Preta’ or dead body needs to be improvised by spreading three hundred sixty darbhas over a ‘Krishnaajina’or the skin of a deer by arranging from the Southern direction with forty darbhas at the ‘Shira Sthaana’, ten at Kantha Sthaana, fifty eacha at ‘Baahu Sthaana’, ten each as fingers, twenty at the Hridaya, thirty at the belly, four at Sishna, four at the ‘Andaas’, fifty each as thighs, hundred as knees down to feet, and thirty as the fingers of the feet. Then by washing with Panchagavyaas and Panchaamritas, the body is to be seemingly revived with Prana Pratishtha with the Mantra: Punarno Asu, Asuneetey or with the Suktaas Yatteyam—Shukramasi—Aksheebhya, touch the body, perform Snaana, apply chandana, cover with Vastra, provide Yagnopaveeta, touch with Idamchaana and Syopaasa Dhyaana and formally execute Daahaadika. The Karta should then observe Dashaahna- Ashoucha. In the event of Ateeta- Pratyaksha Preta Samskaara: there is no need of ascertaining the suitable day but during the Asoucha days a day be selected for the Samskaara after the tenth day, failing which at the Annual or there after preferably in the Uttaraayana, excepting Krishna Paksha-Nandaa Tithis of Pratipada,Shashthi and Ekadashis; Trayodashi and Chaturdashi-dina kshayaas and not on Tuesdays. Also specified Nakshatras are to be forbidden. Pitraadi Mrita kaala Daana Vidhis: The sons have the duty of anticipating the nearness of death of the old parents and make them perform Moksha dhenu daanaas or even Dasha Daanaas if possible. Gavaa mangeshu tishtthanti is the Go daana Mantra; Sarva Bhutaashrayaa Bhumirvaraahena samuddhrutaa, Ananta Sasya phala daata tasshgaantim prayacchamey/ is the Bhu Daana Mantra; Maharshey Gotra sambhutah Kaashyapasya tilaasmrutaah, Tasmaadeshaam pradaanena mama paapam vyapohatu/ is the Tila Daana Mantra; Hiranya garbha garbhastam/ is the Hiranya daana Mantra; Kaama dhenu shusam bhutam Sarva Kratishu samsthitam, Devaanaamaajyamaahaara manasshhaantim prayacchamey/ is the Aajya daana mantra; Sharanam Sarva likaanaam lajjaaya -arakshanam param, Suvesha dhaari vastratwamatasshaantim prayacchamey/ is the Vastra Daana Mantra; Sarva Devamayam Dhanyam Sarvotpatti karam mahat, Praaninaam jeevanopaaya matasshaantam prayacchamey/is the Dhanya Daana Mantra; Tadaarasaanaam pravarassadaiveykshu rasomatah, Mamtasmaatparaam Lakshmim dadaswa guda sarvadaa/ is the Guda/ Jaggery daana Mantra; Preetiryatah Pitrunaam cha Vishnu Shankarayossadaa, Shiva netrorbhavam rupyamata -sshaantam prayacchamey/ is the Rajata daana Mantra; Yasmaadannarasaa ssarveynotkrushtaa Lavanam vinaa, Shambhoh Preetikaram nitya matasshaantim prayacchamey/ is the Lavana Daana Mantra. It is stated clearly that even without performing Praayaschittas, a dying person recites or even thinks of Shiva-Vishnu Naamaas would achieve total purging of sins and Moksha: Yasyaavataara Gunakarma vidambanaani Naamaaniye sugamey vivashaa grunanti, Teynaika janmasha malam sahasaiva hitvaasam yaantyapaavrutamrutam tamajam prapadye/ ( Those who are at the edge of death remember Bhagavan’s Avataara Guna Karmas and die in that ecstasy would terminate the sins of all the previous births and take refuge in that Unknown!) Further a son who enables his parents facing death to perform Daanas would secure Gaya Shraddha Phala and over hundred Ashwamedha Yagna Phalaas! Mumurshum Pitaram Putro yadi daanam pradaapayet, Tadvishitam Gayaa Sraaddhaa dashwamedha shataadapi/ In addition to the Danaas aforementioned, at the extreme brink of death the following Daanas are of immense value: Taani Tilapatra Daanam, Runa Dhenu Moksha Dhenu Paapa Dhenu Vaitarani Dhenutkraanti Dhenu daanaani/ (These Daanas are Tila Paatraadi Dana, Runa Dhenu, Moksha Dhenu, PaapaDhenu, Vaitarani Dhenu, and Utkranti Dhenu).The Sankalpas and brief procedure

of Daana to Vipras are as follows: Tila Patra Daana: Sankalpa:-Mama Janma prabhruti maranaanta krita naanaa vidha pranaashaartham Tila Paatra Daanam karishye/Hasta jala to Vipra:-Mama Janma Prabhruti maranaanta krita paapapranaashaartha midam Tila Paatram Sasuvarna dakshinam Amuka Sharmaney tubhyam sampradadey, Tilaah Punyaaha Pavitraascha Tilaassarva Karaasmrutaah, Shuklavaa yadi vaa Krishnaa Rushi gotra Samudbhavaah, Yaanikaanicha paapaani Brahma hatyaa samaanicha, Tila paatra pradaanena mama Paapam vyapohatu namama/Runa Dhenu Daana Mantra:Ihikaamushmikam yaccha Sapta janmaarjitam runam, Tatsarvam shuddhi maayaatu Gaamekaadadato mama/ Moksha Dhenu Daana Mantra: Moksham dehi Hrishikesha Moksham dehi Janaardana,Moksham Dhenu pradaanerna Mukundah preeyataam mama/Paapa Dhenu Daana Mantra: Aajanmopaarjitam paapam Mano vaakkaaya -karmabhih, Tatsarvam naasha maayaatu Go pradaanena Keshava/ Vaitarani Daana: Sankalpa: Amukasya mama Yama dwaara sthita Vaitaranyaakhya Nadyuttaranaartham Go daanam karishye/ Vipra Pujaanantara-Hasta jala PradaanaGoprokshana Jala-Vipra daana Mantras respectively are: Shivaa Aaapassantu Sowmanasya mastu Akshataam chaarishtamchaastu yacchreyadasu yatpaapam tatpratihatamastu; Dhenukatvam pratikshaswa yamadwaarey Mahaa Pathey , Uttiteershuraham Devi Vaitarinyai namostutey; Vishnurupa Dwija sreshtha Bhudeva Dwijapaavana, Tartum Vaitarani -metaam Krisnangaam pradadaamyaham;Vaitarani sanraatanaarthamimaangaam Krishna Vastra rakta kulyaadyalankrutaam Yathyaa shakti dakshinaayutaam tubhyamaham sampradadey/ Yamadwaara pathey ghorey ghoraavaitarani Nadi, Taantartu Kaamo yacchaami Krishnaam Vaitaranim tu gaam na mama/ Utkraanti Dhenu Daana: Amukasya sukhena praanotkramana pratibandhaka Sakala paapa kshaya dwaaraa sukhena praanotkramanaaya yathaashaktyalamkritaa mimaamutkraanti dhenum Rudra Daivatyaamamu Sharmaney tubhyam sampradadey Gavaamangeshu tishthanti na mama/ This is how the Putra provides Daanas. Anthya Kriyaas: After the death, the Son has to secure the ‘Antya Karmaadhikaara’ or the eligibility to perform the Last Rites by way of observing Tri Krucchhaas and all the Kartas should go in for ‘Mundana’ which is a must in respect of the death of parents, paternal uncles and elder brothers. However the main Karta who would be pioneering the Preta Karmaas should not have Mundana, but some opine that he has the option. The wife of the departed Soul is required to perform Mundana either on the first ot the tenth day of the death. Before the dead body is touched and carried among others by a Shudra then water filled up with a Kumbha (Pot) be treated with Pancha Gavyaas and the body be given Snaana for purification by the relevant Mantras. Kumbhey Salilamaadaaya Pancha -gavyam tathaivacha, Sumantrairabhimantraapastena Samsnaapyadaahayet/ Various kinds of Prayaschittas are prescribed in the context of Shava Sparsha: If the dead body has Mutra-Pureeshas, or if dead on a cot, at a far off place, or in a flight, in a prison, if touched by a washerman, or in a state of Ashoucha, in an accident, a battle, in a hospital with illness and on. The body has to face Dakishna Disha on a Gomaya Bhumi on darbhas, with Chandana Tilakas as Stotras, Bhagavad Gita and Punya Suktas are read out or recited; Amrutatwa praapyartham Punya Sukta Stotraadeenaam paatham shravanam vaa karishye/ In case there is Gruhyagni or Shroutaagni, the prescriptions of death in the day or in the night become relevant as these are bound by distinct regulations. After Pretaadhaana’ in the house, the dead body of a Vipra is taken away to Smashaana from the Nagara Paschima Dwaara while a Shudra through the Dakshina Dwaara with the face shrouded in ‘Purva Shira’ position. Ahead of the Preta, the Agni created at the house as a part of the ‘Pretaadhaana’ process, should be carried by some body preferably the Karta as the Sapindas in the order of seniority walk along / behind the body. The hair and nails of

the Preta are to be removed, the final Snaana be performed and applied with chandana pushpas before burning. The Preta should be burnt in naked condition without Vastra which should be given away or left in the Smashaana. Relevant Mantras are recited to relieve the ‘Preta daaha’ or to quench the thirst of the Preta and at the ‘Daahaanta’ karma, the Karta would perform ‘Ghata Sphotaka Karma’ or the breaking of the Ghata carried earlier and the Karta would light up the funeral pyre. Following the ‘Mrita Dehaahuti’ the close relatives who are of Sagotra-Sapinda description would make a Pradaksina of the Agni that consumed the body and take Snaanas reciting the Mantra : Apanasho shucha dagdhaa . Then they would offer Tilaajalis to the ‘Paashaana’ or ‘Shila’ with the Mantra: Amuka Gotra---Naamaa Pretastrupyatu/ The women folk need not recite the Mantra while takling bath. Udaka daana is optional for father in law, maternal uncle, nephews and even friends even belonging to the Community. But Brahmacharis are forbidden excepting in the case of parents, grand fathers or Acharyas. The Udaka daana has to be done in Eka Vastra and in Apasavya condition. After the Udaka Daana, the concerned persons should take bath again, drench out water from their Vastras, eat neem leaves , perform Achamana, touch and view pure water or Lamp or Gomaya, view the picture of Bhagavan, press the stone at the Dwara and then enter the house in a line with the youngers in the lead. On that day, every body is to be on Upavasa in deference of the departed soul. If some body however is unable to overcome the hunger, then he or she might search for a neighbour’s house and try to secure some Havishaanna and be contented with it. In fact during the Ashoucha period the Bhojana has to be without salt, sugar, oil, ghee, milk, and Taamboola. There should be no consumption of Kshaara Padardhaas; Tila mudgaadritey shoumbyam sasye Godhumako dravou, Dhanyaakam Deva dhaanyancha shami dhaanyam ta daiva cha/ Swinna dhaanyam tathaa panyam moolam khaaragana smritah/ (Tila, moong, shambi dhaanya, sasya with godhuma, dhaniya,yava, shami dhanya, mula etc). Using mirrors, Stree prasanga, dyuta, laughing, crying, loud talk, high seats, are forbidden too. Every body should sleep separately on mats without beds excepting children, aged and patients. ‘Asthi Sanchayana’ or collection of the bones of the body be done on the first, second, third, fourth,seventh or ninth day as per the family custom, but excepting on the Karta’s janma nakshatra avoiding Sunday, Tuesday and Saturday. Asthika Sanchayana: should be done only at the time of Palaasha Daaha or at the time of immersion of Asthis in rivers or Seas. Alternatively, the Asthis be buried deep in forests under trees. The Asthis should not come into contact by dogs, pigs or low class persons and if so touched then they should be washed in Pancha Gavya, Saalagrama tirtha or Tulasi Tirtha. Ashoucha Kaala Vidhis: In the Ashoucha Period, Sagotras should have bhojana together that too only in the day time in earthen plates or leaves but not in metal plates. During the Daaha Dinas or in the ten days, the Kartahas to give away pindas without Mantras. If for any reason during the Daashaaha like illness or wife’s menses period, he might depute Sagotras but to the extent possible, the Ekaadasha Karmas must preferably done by the Karta himself. In the Pindas, the main ingredient should be cooked rice mixed with Tilas, permissible vegetables and fruits. In the Preta Shraaddha, the words of Pitra / or Matra as the case that may be as also of Swadha must be heard often and then only the Gotra naamas of the departed soul. During the Gandha-Dhupa-Deepa daanaas, no Mantras be involved. During the ‘Tryaaha Ashoucha’ or the first three days, one Pinda be only given to the Pretaatma on the first day, four on the Second day and five on the Third day. But there would be Dashaaha-Ashoucha in all and on these days, and during these days, the Preta Sharira formation would be as follows: the first pinda provides head, the second pinda gives eyes, nose and ears; the third pinda gives the neck, hands, shoulders and chest; the fourth the navel, linga and guhya; the fifth gives knees, ankles and feet; the sixth pinda imparts

the Marmaavayas; the seventh the Naadis / nervous system; the eighth pinda provides teeth and body hairs; the ninth bestows veerya and the tenth pinda one grants ‘Purnatwa’ or the completion of the Preta deha which secures Tripti or Satisfaction. On all the ten days, the Preta should be provided with Snaana and Daaha or quench of thirst with the relevant Mantras viz. Pretaatra Snaahi addessed to Jala-Akashaas and milk with Pretotra piba to be deposied in an earthen vessel. During all these ten day-nights there should be provision of ‘Akhanda Jyoti’ in an earthen plate with lasting supply of oil and vicks: Tatah pretopakritaye Dasha raatramakhanditam, Kuryaatpradeepakam thailey vaari paatram cha maartikam/ Bhojyaadbhojana kaaletu bhaktamushtincha nitvapet, Naama gotrena sambudhya dharitryam Pitru Yagnavat/ Bhulikaatpretalokam tu gantum Shraaddham samaacharet, Tatpaa -dheyam hi bhavati mritasya Manujasyacha/( There should be an Akhanda Deepa and a constant Jala dhaaraa from pinholed pot full of water on all the ‘Dashaaha Dina Raatraas’. At the Bhojana Kaala, a Pinda be provided to the Preta by addressing it by the Naama Gotraas. It is also considered essential to place at the ‘Mrita Sthaana’ some cash to defray the travel expenses as the Pretaatma travels from Bhu loka to Para Loka!) Antya Dainandina Shraaddha Vidhi : The Karta is required to execute ‘Nava Shraddhaas’ on the first, third, fifth, seventh, ninth and eleventh days.These Nava Shraddhas are prescribed by Rigvedis as also Apastamba Shutraites. It is stated that within the ten day period Nava Shraddhas be performed and Nava mishra shraddha be done in the year long period. Akrutwaatu Navashraaddham Pretatvaa- nnaiva muchyatey, Nava Shraaddhgam Tri Pakshamcha shaanmaasika Maasikaanicha/ Nakaroti Suto yastu tasyaadhaha Pitarogataah/ (Pretatwaa would not be liberated if Nava Shraddhas are not performed by Putras and what would be worse if besides Nava Shraaddha, the Tripakshika and Shaanmaasikaare not done, then the Pitraadis would definitely go down to ‘Adhogati’or the lower abodes.). Now the ‘Preta Shraddha Vidhi’Mantra states: Arghya heenam dhupam cha Gandhamaalya vivarjitam, NavaShraaddha mamantrasyaadavanejana varjitam/ Aashodwigunaa Darbhaa Japaasheeh Swasti Vaachanam, Pitru shabdasswa sambandhassharma Shabdastathaivacha/PaatraalambhovagaahaschaUlmukollekanaadikam,Truptiprashnaschavikir assesha prashnastathaiva cha/Pradakshinaa Visargascha Seemaanta gamanam tathaa, Ashtaadasha Padaarthaamscha Pretasshraaddhey Vivarja- yet/ (In Nava Shraaddhas, the following Karyas are forbidden viz. Arghya, Dhupa, Gandha and Maalaas. In Preta Shraaddha the following are also forbidden viz. Ashirvaada, Dwi Kushas, Japa, Swasti Vaachana, Pitru Shabda, Swayam Shabda, Sharma Shabda, Paatraalambana, Dwijaangushtha Nivedana,Ulmukha or burnt wood, Ullukha Lekhana, Tripti Prashna, Vikira or scattering, Sesha Prashna, Pradakshina, Visarjana and Seemaanata-Anusarama or polite way of sending off.) Also, in the Tilosi Mantra the Shabda of Swadhaanamah should be avoided but by mentally imagining of the Preta Shabda tilas be just kept in silence. Similarly, Arghya be also simply provided . While Rigvedis take the name of the Preta and perform Paani homa with the Mantra: Amushmai Swaahaa, other Shaakheeyas leave one Pinda thinking in mind but not uttering the Ninayana Mantra; the Pinda is merely left saying Abhiramyataam and do the Visarjana. In other words, Nava Shraaddha is Mantraheena. Now, in Ekoddhishta Shraddha the Paatrais required to be kept open since placing thePatra upside down is done only in Parvana Shraaddha; Darbhas be kept in the Paatra. On the tenth day Mundana is required to be done especially in respect of parents and Acharya. In the case of the death of husband, mundana is prescribed to the wife on the tenth day. To all the Putras mundana is done on the first and tenth day but this depends on the tradition. In case the death occurred in the night then munadana is stated to be due at the Deha Dahana itself.

On the tenth day: Dashamehani Purva Vastra Shuddhim Griha Shuddhim cha krutwaa Goura sarshapa tilakalena sashirah snaanam krutwaa Nava Vastrey paridhaaya parihita vastraani Preta vastraani chaantya -jebhya Aashriteybhyascha datwaa Suvarnaadeeni Mangala vastuni sprushtwaa Griham pravishewt/ (On the tenth day, there should be the discarding of the earlier vastras and performing of Shuddhi of the house, and the karta(s) should smear white sarasa/mustard powder on the body and take head bath, adorn new clothes and after touching gold and other auspicious materials, enter the home afresh). Asthika Samkshepana Vidhi: Having done the Asthi Sanchayana as referred to above, the son or douhitra (daughter’s son) or the Karta’s brother ie any body of the Maatru-Pitru Vamsa should carry the Asthis for immersion in the Sacred Waters like Ganga; any one other than the Vamsheeyas performing the immersion should do prayaschitta of Chandrayana Vrata. If done properly, the Asthi Samkshepana would achieve Brahma Loka: Gangaa toyeshu yasyaasthi kshipyatey Shubha karmanah, Natasya punaraavritti Brahma lokaatsanaatanaat/ But the immersion should not take place on the evenings of Thursdays and Fridays and in Adhika Maasaas. Dashaahaabhyantareyyasya Gangaa thoyesthimajjati, Gangaayaam maranam yaadruktaa-drukphala mavaapnuyaat/ ( If during the Dashaaha or the Ten day period of death the Asthis of the dead are immersed in Ganga, their Souls would surely accomplish Moksha). As regards the Vidhi: The Place where the Asthis were kept originally should be cleaned up with Gomaya Mutra with Gayatri Mantra followed by Pancha Snaanaas of Gandha dwaaraa; Aapyaayasya; Didhikravrunney; Ghritam mimikshirey/ washing respectively with Gomaya, Ksheera, Dadhi an Ghrita; and four Ruks commencing with Upasarpa/ This would be followed by Asthi grahana Karma by the viniyoga of Rishi Chhanda viz. Shankhah Pitarastrishthup Bhu praarthana Khanana Mriduddharanaasthi grahaneshu kramena viniyogah/ Asthi Shuddhi is then performed with Yetonvindra and three Ruks; Pancha Snaanas more with Devasyatwaa with kushodakas; Manastokey with Bhasma; Ashvakraantey Radha kraantey with Mritthika; Madhuvaataa with Madhu; and Apohishtha with Shuddhodaka. After the Dasha Snaanaas as above, next Karma would be Asthi Maarjana with the Mantraas: Ato deva and Sapta Suktaas; Yetonvindra; Shuchivo; Natamam hona-Ashta Suktas; Itivaa-Trayodasha Suktas; Swaadishtayaa- Dasa Sutras; MamaagnevarchovihaveyNava Sutras; Kadrudraaya prachasey-Nava Sutraas/ As a part of ‘Asthi kshepa’, there would be a Sapindeekarana, Parvana Vidhi, Hiranya Shraaddha; Pinda Daana; Tila Tarpana; Pancha Gavya-Panchaamruta-Shoddhodaka Snaana of the Asthis; Pushpa-Patra Puja; Dwadasha Karshas with Chandana-Kumkuma-Karpura- Kasturi-Swarna-Rajata- Mukta-Neelaadi; Ashtottara Shata Tilaajyaahutis; Sankalpa of Amuka gotrasyaamuka Sharmano Brahma lokaadi Praaptayemuka Trthey Kshipra kshepamaham karishye/; and finally uttering Namostu Dharmaaya---Namo Preetostu perform the Asthi Kshipana followed by Surya Darshana. Ekaadasha Dina Karya: After Griha Shuddhi and ‘Sachela Praatah Snaana’, the Karta and Sapindaas would secure ‘Adhikaara’ or eligibility of performing Sandhyaa Pancha Maha Yagnas and Darsha vaarshika Shraaddhaas. However Naandi Shraadha cannot be executed by the Karta and Sapindas unless Sapindeekarana is done to the ‘Chatushpurusha’ ie the four generations. The next Karya would be Vrishotsarga or donation of a bull: Ekaadashaahey Pretasya yasyanot –srudjyatey Vrishah, Pretatwam Susthiram tasya datthai sshraaddha shatairapi/ ( If donation of a bull is not done preferably on the eleventh day of a parent’s death, then even hundred Shraaddhas would not yield the same effect!) Mahaikoddishta: Quite different from Shodasha Shraaddhaas and distinct from‘Sarvaikoddishtaas’, this is done with ‘Paaka’and if possible with a provision of bhojana to two Vipras or of Agni Homa since the Vachana is: Brahmanam bhojayedaadye hotavyamana- lethavaa/ In this case, the Vipra is provided with a Mundana, Nakhaccheda,

‘Snaanaabhyanjana’; Arghya-Padya-Aasana-Gandha-Pushpa-Vastras without Dhupa-Deepas without Mantras. This kind of Ekoddhishta Shraaddha is devoid of Devas and as such only one Brahmana is engaged. There should not be any of the Swadha Shabda, Nama Shabda and Pitru Shabda. In this the Arghya Patra is imaginary and Abhishravana too.The Karmaas are all performed with Praacheenaaveeti position , sinnce Vishwa Deva Karya is not involved. Agnoukarana is optional. In that case, in Paani Homa there should not be any bhakshana of the ‘Paaka’ but should be consigned to Agni. There should be only one pinda. Thereafter, the Karya ends up with Snaana as the Nava Shraaddha is without Mantra. Maasika Prakarana: At the end of the month of the death of the Parent when the apprehension of Ashoucha is long ended, the Prathama Shraaddha becomes due as the Sapindeekarana of the Preta Swarupa would be the sole objective in the mind of of the Karta and the initial step the Prathama Shraddha is to be observed by treating Brahmanas to hearty Bhojanas and kindling the Homaagni. However, depending on the determination at the Ekaadasha Dina Karmas, the Karta resolves whether the ‘Apakarshana’ or lessening and postponing the pace of Sapindikarana be done in the eventual monthly Shraaddhas numbering as many as Sixteen in the Prathama Varsha. Thus the intensity of the Prathama Maasika is decided on that decision. Teshaamekaadashaaha eva karana pakshey tu Shodasha maasikaanaam Shodashaavrittaya nekam mahaikodidushtamati Sapta DashaaVrityaapatyaa dwiraavrutirbhaveydi hetyukteyrasangatey/ Tathaa cha Sapindyadhikaaraarthaapa- krishyaanaam maasikaanaam dwaadashey karana ‘Ekaadashaahey Mahaikoddhushtottaramati kraantammaadya maasikam karishye’ iti Sankalpamaadya maasikamaatra mannenaamena vaa Viprey Darbha vatou vaa pretamaavaahya kaaryam, na twaadyamaasikasyaagnou homah; Punascha bhojayedwipamiti vishesha vachanaat/ Ityam cha Mahaikoddhishtameka maadya maasikamityeko-ddishtasya dwiraavrittih spashtaiva/ (If the intention at Ekaadashaa is to execute Sixteen Maasikaas, then sixteen Aavrittis’ or slow downs be performed with an extra seventeenth one for Ekoddishta ‘Aavritti’ or recurrences or repeats too. Thus the Sankalpa at the Ekadashaha would be that after the Maha Ekoddhishta, I shall perform Atikranta Adya Maasika. Then at the Adya Maasika, only Paakaanna would be served to a Brahmana or a ‘Kusha Vatu’ or a Preta in the form of a Kusha Vatu which would be invited by the ‘Aavaahana’. Thus there would neither by an imagined Brahmana and need for Homa; since Brahmana Bhojana would be repeated again and again). Some experts opine that a the Ekaadasha time itself, a Sankalpa be made to perform the Prathama Maasa as also Prathama Vaarshika while others feel that a Sanakalpa could be made that the Prathamaabdika would be done after the Masika Shraddhas are completed one by one.In any case, it is clear that after the Dwadhasaah sixteen Masikaas be performed viz. Aadya Masika, Unmaasika, Tripaakshika, Triteeya Maasika, Chatrutha-Panchama-Shashtha Maasikaas, Unshashtaa Maasika, SaptamaAshtama-Navama -Dashama- Ekadasha-Dwaadasha and Unaabdika). Rudra Gana Shraaddha: On the Prathama Maasika itself, there should be Ekaadasha Rudra Shraaddha to be performed by addressing Rudra Rupi Preta. The worship of Rudra Deva is required to be done with Savyopaneeta while that of the Ekadasha Preta Rupaas of Rudra Ganaas be addressed in Apasavya position. The Preta Swarupa Rudra Ganaas are called Veerabhadra, Shambhu, Gireesha, Ajaikapaat, Aahirdjyudhna, Pinaki, Aparaajita, Bhuvanaadheeshwara, Kapali, Upasthaanu and Bhaga. If the Karta has the ability then he could commission eleven Brahmanas to represent each of the Rudras or otherwise one Brahmana be engaged to deputise in the place to be treated for normal Bhojana. In this Shraddha there would neither Agnoukarana nor Pinda daana. Ashtaavasu Shraaddha: This is basically an Ekaadashaaha Kaarya which is purely optional but provides ‘Sukha Gamana’ or comfortable passage to the Preta on way to the Para

Loka: Aasanopaanaha cchatram Mudrikaacha Kamandaluhu, Yagnopaveetaajya Vastram bhojanaamchanna bhaajanam/Dashakam padameytatsya –at padaanyevantrayodasha, Deyaanivaa Yathaa shakti teynaasou preenito bhavet/ ( The Preta would be delighted at the comfort provided by the daanaas of footwear, umbrella, ring, kamandalu, yagnopa -veeta, Aajya or Ghee, Vastra, Bhojana and Anna Paatras.) Additionally, fourteen Upadaanaas viz. a Kumbha or Pot with Anna or Cooked Rice, Paada rakshas, water carrier, Chhatra, Clothing, walking stick and a Metallic Rod, a Burnt wooden piece to light up the way, a Deepa, Tilas, Tamboola, Chandana and a Flower garland would turn the Preta’s trans-world journey worthwhile. If not already done at the Avasaana Kaala of the Jeeva by the assistance of children and other family members, then the Vaitarani-Dhenu Kraanti- Dhenu Moksha-Dhenvaadi daanaas, Go-BhuTilaadi ‘Dasha Daanaas’and Tila Paatra Daanas be done as thefinal opportunity. On this occasion, the other Daanaas be also given away the the comfort of the Pretatma viz. Ashvam Ratham Gajam Dhenum Mahishim Shibikaadikam, Daasi Ratnam Bhushanaadi Shayyaam Chatram cha Chaamaram, Dadyaa-Vittaanu saarena pretattat sukham labhet/ Besides Shayaadi Daanaas, the Karta’s Deepa daana is stated to bestow year-long contentment: Pratyaham Deepakodeyo Margetu vishamey Naraih, Yaavatsamvatsaram vaapi Pretasya sukha lipasayaa/ Praangmukhota mukham Deepam Pitrai Adbhi-ssankalpya susthiram/ (The year long ‘prati dina’ deepa would provide to the Preta Swarupa ample illumination and indeed that would facilitate the safe passage of the Preta). Deepa should be placed in the Eastern or Northern sides at the house of a Brahmana or Devaalaya, while in Pitru Karmas he should face Dakshina Mukha. Shayyaa Daana: The requirement of Shayya Daana on the Eleventh day of the death needs to be fulfilled along with comforts of vastra-vessel-and other material by keeping the Preta Purusha on the bed. There should be the puja of a good Brahmana couple on the Shayya along with Gandha-Pushpa-Vastra-Tambulaadi and give a new bed. Swargey Purandara purey Loka Paalaalaye tathaa,Sukheva satya soujantusshaayya daanaprabahavatah/ (This kind of Shayyaa Dana addressed to the Preta would make him happy in Swarga and in the Cities of Dikpaalakaas till Pralaya time!) Kumbha Daana and Kumbha Shraaddha: Right from the Eleventh Day of the death, the Karta should arrange for a Kumbha or Earthen Pot with water and Anna so quench the thirst and hunger of the Preta for a year even if Sapindeekarana has been done earlier; Ekaadadashaahaat prabhuti Ghatasto -yaanna samyutah, Diney Dineypradaatavyo yaavatsam vatsaramsutaih/ Yasya samvatsaraadarvaak Sapindeekaranam bhavet,Maasikamchoda kumbhamcha deyantasyaapi Vatsaram/ Apishrouddha Shatairdatteyrudakumbham vinaa Naraah, Daridra duhkhinastaata bhramanticha bhavaarnavey/ Yaavatabdamchayo dadyaaduda kumbham vimatsarah, Pretaayaanna samaa yuktam soshwamedha phalam labhet/ ( Thus the year long provision of Kumbha is not provided and Uda Kumbha Shraadda is not done then it would be a negation of the phala of hundred Shraadhaas and worse still the dead Souls would be lost without moorings in the huge Oceans of Samsaara!) If the Karta were to have executed the Kumbha Shraaddha then he would reap the fruit of Ashwamedha Yagna.This Kumbha Shraaddha is to be done before Sapindeekarana in Ekoddhishta Vidhi followed by Paarana Vidhi. As per Bhatta the expert, this needs to be done daily from the thirteenth day onward; this is with or without Pinda daana and also Deva Heena or without the restriction of Deva Puja and could be done on daily basis without Sankalpa-Kshana Daana-Paadyaasana Gandhaacchaada tamboola dakshinas. Only some small quantity of Anna is kept on Bhumi with the simple Mantra of Ptithvitey Paatra---Yesha Uda Kumbha idamannam duttam cha/ and leave it. As Kumbha Shraddha is only a Preta Shraaddha, this could be done daily and if inconvenient, then adequate ‘Nishkriaya Dravya’ be apportioned for the purpose to be given away. Sapindeekarana: In case

any one of the three generations of father or mother has left, then the normal requirement is to proceed with Sapindeekarana on the twelfth day and perform Pinda Pitru Yagna at the ensuing Darsha Shraadha day. This requirement is alike for ‘Saagnikas’ or ‘Niragnikaas’; Saagni-kastu yadaa Kartaa Pretovaapyagnimaan bhavet, Dwaadashaahey tadaa kuryaat Sapindeekaranam Pituh/ (In case both the Karta and Preta are Saagnikaas then Sapindeekarama is done on Dwadasha.) However in the event of neither Kartha nor the Preta being Saagnikaas, then there could be many alternatives: Sapindikaranam kuryaad yajamaanastwa nagnimaan, Anaahitaagneyh Pretasya purney Samvatsarethavaa/ Ekaadashey Maasi Shashthey Trimaasevaa Tripakshakey, Maasaantey Dwaada -shye Vaahni kuryaadekaadasheyhani/ Yadaharvriddhiraapanna tadahaareti nischitam/ (If both the Preta and Karta are not ‘Aahitaagnis’, then Sapindeekarana could be done at the Samvatsa -raanta, or in the eleventh month, or sixth month or in the third paksha or at the end of the month or the twelfth day or even in the eleventh day itself. ) If Sapindeekarana is not done on the twelfth and other alternative days as mentioned, it could also be performed other wise: Sapindeekarana Shraaddhamuktakaaley kritam na chet, Hastaardraa Rohinibhevaanuraathaa yamcha taccharet/( If not, it could be done in the Nakshatras of Hasta, Ardra, Rohini, and Anuraadha.) If the elder son is abroad the younger sons are forbidden to perform Sapindikarana, although the latter could do Shodasha Shraaddhaas. In that case on return from elsewhere, the elder need not repeat the Shodhasha Shraaddhas. But if the younger brother happens to be ‘Aahitaagni’ then he could be qualified to perform Sapindikarana. Further, Deshaantarastha putraanaam shrutwaatu vapanam bhavet, Dashaaham Sutakam chaia tadantecha Sapindanam/ (As soon as the news of the death reaches the Deshaantara Putraas , they should at once get Mundana and Snaana besides observe Ashuchi for ten days and then only be qualified for performing Sapindana.) Prathamaabda Nishiddhaas: During the first year of the death of Parents till the Prathamaabda, the Karta has to following tasks are forbidden: Eating outside the house, Gandha Maalya and such luxuries, Abhyangana Snaanas or oil baths, Ritwik Karmaas, Laksha Homas, Maha Daanas, Kaamya Karmas, Tirtha Yatras, Vivaahaadi Shubha Karyas, Shiva Puja. Sandhyo paasana Deva Pujaa Pancha Mahaa yagnaatirikta karmamaatram varjyayem/ Prameetou Pitarouyasya Dehastasyaashuchir bhavet, Na Daivam naapi vaapitryam yaavatpurno na Vatsarah/ ( Barring Sandhyopaasana, Deva Pujas, and Pancha Mahaa Yagnas, all other Karyas are forbidden. This is so beacause a person’s body suffers from impurities for one year as the parents are dead). Tirtha Yatras and Upavaasa-Vratas are also forbidden during the Prathama Vaarshika; Gayaa Shraaddham Shraaddhamanyaccha Paitrukam, Abda madhye na kurveeta Mahaa Guru pipattishu/ (Even Gayaa Shraaddah which is basically of Paitruka nature should not be performed before the Prathama Vaarshika. Besides Tirtha Shraaddhas, Mahaalayaadi Paitruka Shraaddhaas too are barred during this period. As regards Vriddhi Shraaddhas are concerned, even if Sapindeekarana is done on the twelfth day itself, the Paitruka Deha would still not be achieved till the Prathama Vaarshika is over; thus Vriddhi Shraaddhaas are forbidden till the end. Panchaka Mriti: Mrityu during the Panchaka Nakshatra viz. during the first of Dhanishtha till Revati and the four intervening Nakshatras and since ‘daaha’ is not favourable to Vamshaabhi Vridddhi, the Karta has to materialise a ‘Putali’ or an effigy made of darbhas, smear it the the paste of yava dhanya powder surrounded with woollen threads, apply Gandha Pushpaas with prokshana and at the time of daaha consign it along with the Preta’s body to flames with the Sankalpa: Amukasya Dhanishtaa panchakaadi marana suchita vamshaarishta vinaashaartham Panchaka Vidhim karishye/ The process of keeping the Putali or doll first on the Preta’s head, followed by the eyes, the belly on the left side, then the navel and finally on the

body’s feet pouring Ajyaahutis addressing the Putali ( image) as Preta Vaaha, Preta Sakha, Pretapa, Preta bhumipu, and Preta harta; the Mantras to be recited at this Karma would be Yamaaya Somam; Traiyambakam / Then a Pratima of Yama already kept inside the Kumbha be taken out and be worshipped by way of Aajyaahutis saying Yamaaya Swaha, Dharmaraajaaya, Mrittavey, Antakaaya, Vaivaswataaya, Kaalaaya, Sarva Bhuta kshayaaya, Aoudumburaaya, Dadhnaaya, Neelaya, Parameshthiney, Vrikodaraaya, Chitraaya and Chitra guptaaya swaaha/ At the end of the Shanti Prakriya make daana of a black cow for Shanti saying Yamomey preeyataam/ Like wise, Shanti be performed at the Mrityu of Tripaada Nakshatraas viz. Punarvasu, Uttaraashaadha, Krittika, Uttara Phalguni, Purbaabhaadra and Vishakha; or during the Dwipaada Nakshatra of Mrigasirsha, Chitra and Dhanishtha; or Bhadraa Tithi of BhanuBhouma and Shani Vaara Dinas. Sanyaasa Prakarana: Brahmacharyaa Deva pravrajeydgrihaadvaa vanaadwaa Atha punaravrativa snaatakovaa Utsanaagniranagnikovaa yada hareva virajettada hareva pravrajet/ (Be it a Brahma –chaari or who has done samavarta or returned home after studies or a Snaataka, Grihsta, Saagnika, Anagnika, or Vanastha- any person could get Vairagya and take to Sanyaasa on that very day). Any body who is anxious, on the threshold of death, or highly disturbed in mind or other-worldly wise, is qualified to assume Sanyaasa. In taking ‘Aatura Sanyasa’ or in a restless mind, there would not be duties to observe except declaring themselves as Sanyasis. But in the case of those Brahmanas who are in the quest of ‘Atma jnaana’ and are ready for ‘Danda Grahana’and such formalities are only eligible and are called Vividisha Sanyasis. ‘Vidwat Sanyasa’ is open to Kshatriyas and Vaishyas too. Basically there are four classifications of genuine Sanyasis viz. Kuteecha, Bahoodaka, Hamsa and Parama Hamsa. Kuteecha is the one who stays away aloof from normal life in a seperated Kuteera or an abode, wearing Yagnopaveeta and Shikha as also Kaashaya Vastra and Tridanda, eating from relatives and observing Atma Nishta. Bahoodaka is the one who deserts family members, observes the niyamaas of Kaashaya Vastra etc. and receives alms and Bhojana from among seven houses while being fully engaged in absorbing Tatwa Jnaana. Hamsa Sanyasi is similar to Bahoodaka but also wears a single Danda. Parama Hamsa is distinguished without Shikha-Yagnopaveeta and is a concentrated version of a Superior Sanyasi to whom it is immaterial to wear Kaashaya vastra or not but does adorn with Danda Dharana. Eka Dandam samaashritya Jeevanti bahavo Naraah, Narakey Rouravey Ghorey Karma tyaagaatpatamtitey,Kaashtha Dando Dhrutey yena Sarvaashi Jnaana varjityah sayaati Narakam ghoram/ ( Those who have no Vairagya but assume the ‘Vesha’ or outfit of a Sanyasi for his livelihood would indeed visit Narakas; Sriti Vachana states: by merely adorning with Danda without Karma Tyaaga those who who show off as Sanyasis would definitely visit Ghora Narakas.) Sanyaasa Grahana Vidhi: Uttaraayana is stated to be the preferred time for initiating into Sanyasa, especially for those who have Grihyaagni. Having located a Sadguru who possesses Shanti and Danti or Placidity and Self Restraint, the aspirant Sanyasi should learn Sanyasi Dharmas from the tutelage and keep on practising Gayatri Japa, Rudra Japa and Kushmanda Homa for three months and after attaining Bahyaantara Shuchi on one Rikta Tithi make the Sankalpa: Amukasya Mama karishya -maana Sanyaaseneydhikaaraartham Chatuh krucchaatmakam praayaschittam Pratikruccham tatprachyamnaayaika Gonishkriyadwaaraaha maacharishye Krucchaprtayaamnaaa Gonishkraya dravyam Viprebhyo daatumahamtsrujey/ Thus having given Go-Pratyaamnaaya,commence series of Shraaddhas on Ekadashi or Dwadashi at Brahma Ratri. Ashramasastha has to perform ChatuhKruccha followed by Ashta Shraddhas;

Aapastambas and Hiranyakeshiyas follow the Saankalpa Vidhi without Agnoukarana Pindaas and by Sankalpa Vidhi only. But Ashwalaayanaadis follow Sapinda Paravana Prayoga; in this in Savya position they perform Shraddhaanga Tarpana with Yava mishra jala in rivers and waterflows stating: Brahmaanam Tarpayaami, Vishnum--; Maheshwaram--; Devarsheen--; Brahmarsheen--;Kshatrarsheen--; Vasoon--;Rudraan--;Adityaan--; Sanakam--;Sanandanam--; Sanaatanam--;Pancha Maha Bhutaani--; Chakshuraadi Karanaani--;Bhutagraamam--; Pitaram--; Pitaamaham--;Prapitaamaham--; Aatmaanam-/ Having returned home the Karta would then announce Desha Kaalaadi and make the Sankalpa: Karishyamaana Sanyaaasaangatvey noushtaa shraadhhani paarvana vidhinaannenaameynavaa karishye/ This would be like Naandi Shraaddha and hence in Savya position itself by using yavaas in place of Tilas. The opening Shraaddha is meant for Satya Vasu Sanjnika Vishwa Devas involving two Naandi Mukha Brahmanaas and naming (Vaana) of one of them to organise the Eight Shraaddhas. In the Prathama Deva Shraaddha, the ‘Ucchaarana’ or recital would be Brahma Vishnu Maheshwaraa Naandi Mukhaah Sthaanekshanah priyataam/ The Second one is Rishi Shraaddha with the Uccharana of Deveshi Brahmarshi Kshatrarshi yo naandi –mukhaah Sthaanekshana priyataam/ The third one is Divya Shraddha addressed to Vasu Rudraa- ditya Rupaa naandhi mukhaaya--/ The fourth one is Manushya Shraddha to Sanaka Sanandana Sanaatanaadi----; the fifth one is Bhuta Shraaddha to Prithivyaadi pancha Mahaa bhutaan – yekaadasha chakshuraadi karanaadi chaturvidha bhutagraamaa naandi mukha;the sixth one is Pitra Shraaddha to Pitru Pitaamaha Prapitaamahi naandi mukha----; the Seventh Shraaddha is directed to Maatru Pitaamahi Prapitaamahyo naandi mukha---; and finally the Eighth Shraaddha being Atma Shraaddha and the Uccharana is: Atmaantaraatma Paramaatmaanah Naandi mukha----. After the Naandimukha, Padya is given to Vishwa Devas with the Mantra : Sanyaasaartha maham Shraaddham kurvey bruta Dwijottamaah, Anugnaam praapya ushmaakam siddhim praapyaami shasvateem/ Then one Vishwa Deva Patra and Ashta Patras for are arranged for Deva-Rishi-Divya-Manushya-Bhuta-Pitru-Maatru-Atma to provide Aasana-Gandhaadi Ahutis are offered. This method is by way of Sankalpa in the case of Apastambaas but Ashvaayanas perform with ‘Arghyapaatraa- sadana’. Pinda-daanaadikas also are not applicable to Apastambaas. After the Ashta Shraddha on the first day, the Sanyasa Karmas on the following day include kesha khandana , Nadi Snaana, koupeena dharana, danda dharana, kamandalu dharana, Achhadana Vastra dhaaranaadi karmas. Then the Sanyasa Grahana Karya is followed by the Maha Sankalpa : Asesha duhkha nivrutti niratishaya -ananda praapti rupa Parama Purushaartha praaptaye Parama Hamsa Sanyaasa grahanam karishye/ Tadangatayaa Ganapati pujana punyaahvachana Maatrukaa pujana Naandhi Shraaddhaani karishye/ The procedure is as follows: Recite the Mantra viz. Brahmaney namah, Vishnavey namah, Rudraaya namah, Suryaaya, Somaaya, Atmaney, Antaratmaney, Agnimeeley, Ishetvorjetwaa, Agna Aayaahi Shannodevi etc.; take three fistfuls of ‘Satthu Pishta’ or mix of cereals, millets and pulses, eat the Sattu thrice and touch the naabhi ; recite again the Mantra: Atmaney swaha Antaraatmaney swaaha Paramatmaney Prajaapataye swaaha; eat the mix of milk-curd-ghee-water by the Mantras of trivridasi once, pravridasi twice, divrudasi thrice, then drink water saying Aapah punantu and finally state: Upavaasam karishye/ Savitri Pravesha: The Karta would recite : Om Bhuh Savitrim pravishaami; Om Tat Savaturvarenyam Om Bhuvah Savitrim pravishaami; Bhargodevasya dheemahi; Om Swaha Savitrim pravishaami; Dhiyoyonah prachodayat Om Bhurbhuvaswah Savitrim praveshayaami;

Tatsavatur varenyam Bhargo Devasya dheemahi dhiyoyonah prachodayat/ Before Suryastamaya, the Karta would secure ‘Prajjvalitaagni’ or fully blown up Agni and perform Brahma-Anvaadhaana with the Sankalpa: Sanyaasam kartum Brahmaan- vaadhaanam karishye/ Brahmaanvaadhaanma’s procedure is to invoke Agni first , perform Ajya Samskaara, take ‘sruk’/ladle-fuls of Ajya four times, carry out the Homa with Om Swaahaa Paramatmaney idam and do the ‘Agni Parishechanadi’. Then follows Sayam Sandhya homa, Vaishva Deva and Ratri Jaagarana. Next morning, the Karta would resume Nitya Homa, Vaishva Deva, Sthaalipaaka, Agni Dhyaana with Chakshu- Aajyena and Pradhaana Homa. Thus concluding the Homas, the Karta would do japa with taratsammadi and perform Snaana with ‘Suvarna Rajita Kusha-Yukta jala’ or water with gold, silver and Kushas. Then he would perform the Sankalpa: Sanyaasaanga bhutam Praanaadi homam Purusha Sukta homam Virajaa homam cha tantrena karishye/ After the Sankalpa and Anvaadhaana, Pancha Praana Devatas are pleased with Samidha-Charu-Ghrita Homa; Purusha Suktaanvitha shodasha Samidhaadi homa, and Virajaa Mantranvita Prajapati homa with special ‘dravyas’ were also excecuted . This is followed by hundred and eight Mouna(Silent) Homas with Aajya, perform Praanaaya Swahaadi Pancha Prana Homa and conclude with Sahasra Sirsha Purushaadi sixteen Ruchas utilising distinct three materials in the homa stating Purushaayedam na mama at the end. Viraja Homa: This is a highlight Homa in the context of Sanyasa Grahana Vidhana and is more or less the conclusive component of the Vidhana. Viraja Mantra : It is with this Mantra that forty climactic Ahutis to Agnideva are executed with a wide variety of Dravyas : Praanaapaana vyaanodaana samaanaamey shudhyantaam jyotiraham Virajaa Vipaasmaa Bhuyaasam swaahaa-Praanaadibhya idam/ Vaagmanaschakshusshrotra jihvaa ghraanareto buddhyaa kuti sankalpaamey shudhyantaam jyotiraham swaahaa-Vaagaadibya idam/ Twakcharma Maamsa rudhiramedo majjaa snaayavostheenimey shuddhyantaam jyotiraham swaahaa-Shira Aadibhya idam/ Uttishta Purusha harita pingala lohitaaksha dehi dehidadaapayitaamey shudhyam, Purushaadibhya idam/ Prithivyaapatejo vaayu raakaasho shudhyantaam swaaha-Prithivyaadi idam/ Shabda sprasha rupa rasa gandhaameyshudhyantaam swaahaa- Shabdaa –dibhya idam/ Mano vaakkaaya karmaani mey Shuddhyantaam Jyotiraham swaahaa- Mana Adi Karmabhya idam/ Avyakta bhaavairahankaarair jyotiraham swaahaa-Avyaktaadibhya idam/ Aatmaamey shuddhyantaam swaahaa-Antaraatmana idam/ Paramaatmaamey shudhytantaam swaahaaParamatmana idam/ Kshudey swaahaa-Kshuda idam/ Kshutpipaasaaya swaaha-Kshut pipaasaayedam/ Vinidyai swaahaa-Vinidyaa idam/ Rukvidhaanaaya karshotkaaya swaaha/ Kshut-pipaasaamalaam Jyeshthaamalaamalakshim naashamaamyaham, Abhutimasamriddhimcha Sarvaam nirnudamey paapmaanam swaaha-Agnayam ida/ Annamaya Praanamaya Manomaya Vignaana mayaanandamaya Aatmaamey Shuddhyantaam swaahaAnnamaadibhya idam/ After the forty Ajyaahutis thus, the Karta would offer the final Ahuti to Prajapati: Prajaapatou tanmanasi juhomi Muktoham Deva kilbishaat swaahaa-Prajaapata idam/ ; recite Purusha Sukta; perform ‘swishtakrut’ to the Homa Sesha; give awaytheLoha Patraas to Guru; burn the six patraas that have been the aids in the Grihaagni Homaas; donate Go hiranya vastraadi to Brahmanas; pray to Guhaagni; do Agni Samaropa, recite the Yajus thrice : Yaatey Agney yajniyaa tanustayehyaarohatmaana/ ; consume by his mouth the Agni Jwaala; bless the sons family members stating: Sarvey bhavantuVedaadyaa –ssarvye bhavantu Somapaah, Sarvey Putra mukham drushtwaaSarvey bhavantu bhikshukaah/; reach a water-body for handful of Jalagrahana with the ‘Abhimantrana’ by the Sukta of Aashushishana/; and leave the water in the Flow saying: Sarvaabhyo Devataabhyah Swaahaa/

Sarva Tyaaga Vidhi’ : Total Renunciation starts with the recital of the Maasa-Tithi-kaalas by the Karta as he would leave three handfuls of water in a Jalaashaya : Aparoksha Brahmaavaaptaye Sanyaasam Karomi/--Yeshahavaa Agnissurayah praanam gacchaswaa, Om swaamyonimgaccha swaahaa/ He would then perform Jala-prokshana providing ‘Abhaya’ to all present: Putreyshanaa Vitteshanaa Lokeshanaa Sarveshanaa mayaatyaktaa/ Abhayam Sarvatebhyo matta swaaha/ This would follow the Karta’s Vachana to all concerned as a Final Expression of Acknowledgement : Yatkinchidgrandhanam Karmakritamagjnaana to mayaa,Pramaadaalasya doshottham tatsarvam santyajaamyaham/ Tyakta sarvo Vishuddhatma gata sneha shubhashubhah, Esha twajaamyaham Sarvam Kaama Bhoga Sukhaadikam/ Rosham Tosham Vivaadam cha Gandha maayaanulepanam, Bhushanam Nartanam geyam daanaamaadaanamevacha/ Namaskaaram Japam homam yaascha nityaah kriyaa mama, Nityam Naimittikam kaamyam Varnadharmaarthaschamaas-chaye, Sarvameva Parityajya dadaamabhaya dakshinaam/ Padbhyaam Karaabhyaam viharannaham Vaakkaaya maanasaih, Karishye Praanimaam peedaam raaninhah santu nirbhayaah/ (I now leave behind all my Karma Bandhas or the shackles of my previous actions performed by ignorance, or accidents or carelessness or even with full consciousness. Having repudiated my erstwhile actions of blemish totally, I now resolve with my Conscience that here-onward I shall leave all comforts and luxuries, disengage from controversies, quarrels, and questionable actions; Gandha Maalya Chandanaadi Alankaras and Ornamentations, Nritya-Gaana- Daana- Sweekaara-Namaskaraas; Jala-Homa-Nitya Naimittiaka Kamya Karmas, Varnashrama Dharmaabhimaanas and soon. I shall provide refuge to the weak and disabled beings including animals and other beings and offer help by way of physical, mental, vocal and heartfelt actions) Having announced the resolve by swearing before Suryaadi Devatas and keeping Vipras and others as witnesses, the Sanyasi would then descend into waters navel-deep with East face and enter Savitri Pravesha and leave waters with the resolve: Putreshanaaya Vitteshanaayaa Lokeshanaayaascha vyutthitoham bhikshaacharyam charaami/ and leave water in the Water Flow. Praishocchaara: The terminal acts of Sanyasa Vidhaana of Praishocchaara of the new Sanyasi are as follows: First with leaving water in the Flow with the Mantras thrice in three tones of lowmedium and loud voice: Om Bhuh Samnyastam mayaa, Om Bhuvah Samnyastam mayaa, Om Swaha Samnyastam mayaa, Om Bhurbhuvaswah Samnyastam mayaa/ Then the Shikha is unfurled and cut; the Yagnopaveeta is taken out by the raise of his hands above the shoulders and kept in his hands reciting the Mantra: Aapovai Sarva Devataah Sarvaabhyo Devataabhyo juhomi swaayaa, Om Bhu Swaahaa/ Then he should offer both the Shikha and Yagnopaveeta to the waterflow as though the Samidhjaajyaas are provided to Agni in a homa. Subsequently, the new Sanyaasi would pray to Purushottama: Traahimaam Sarva Lokesha Vaasudeva Sdanaatana, Sanyastam mey Jagadyoney Pundarikaaksha Mokshada/ Ushmaccharana maapannam traahi maam Purushottama! So saying he should walk five steps in complete nakedness. Then as he greets the Acharya requesting the latter to bestow Atma Gyaana to him, the Acharya would provide a Koupeena and a Up Vastra . The latter also donates a Danda to the Nava Sanyasi with the instruction that the latter should never ever leave the Sacred Danda as a Grand and Unique Symbol of Purity, Piety and Integrity. The Sanyasi would accept the Isignia saying: Om Indrasya Vajrosi sakhemaam Gopaaya/ The Acharya futher bestows a Kamandalu stating:Vaartaghna Sharmamey bhavayatpaapam tannivaaraya/ As the Sanyasi squats on the ground before the Acharya wth folded knees and hands, he requests the Acharya to teach the intricacies and nuances of Vedanta and Traayaswabho Jagannatha Guro Samsaara vahnina, Dagdham maam Kalaadashtam cha twa maham Shranam gatah/ Yo Brahmanam

Vidadhaatipurvam yo vai Vedaamscha Prahinoti tasmai, Tam ha Devamatma Buddhi prakaasham Mumukshurvai sharana maham prapadye/ The Acharya would keep his hand on the Sanyasi’s head , recites Purusha Sukta stating: Mama vratey hridayamtey dadhaami/ and bestows his Upadesha into the ears of Pranava, its Pancheekarana followed by Pragnaanam Brahma, Ayamatma Brahma, Tatwamasi, Aham Brahmaasmi and so on as well as the ‘Goodhaarthaas’ or the Concealed Meaning and Implications! Sanyaasi Dharmas: Following the early morning Japa of Brahmanaspatey, observance of extreme clealiness in ablutions by four times more than in the case of others , Aachamana, Dantadhavana with Pranava excepting on Dwadasis, Mrittikaa Snaana without Jala Tarpana, Vastra Dharana, Keshavaadi naama smarana, tarpana with Bhustarpayaami, Bhuvasstarpayami etc. and dwikaala Vishnu Puja. Then the Sanyasi should visit well after Aparahna either five or seven houses for Bhiksha after the Grihastis should have by then eaten their food; the Yati who seeks Atma gyana has necessarily to secure Maadhukara Bhiksha. It is stated that even of he is quite unconcerned of Danda Vastras, he has to necessarily care for Bhiksha Paatra. Having thus secured the Bhiksha, he should do prokshana with Bhusswaddaanamah along with the Samasta Vyahrutis, offer portions of the Bhiksha toSuryadi Devas, some to Bhumi, some to Vishnu, perform nivedana to Chandi-Vinayakaas, consume the rest, do Achamana and finally resort to sixteen Pranayamas. It is said: Yati hastey jalam dadyaacchi -kshaam dadyaatpunarjalam, Bhaiksham Parvata maatram syaattajalam Saagaropamam/ ( If the Grihastis offer Bhiksha then that should be deemed as it were a mountain and the water that is provided by the Grihasti be compared to Maha Sagara!). Eka raatram VasedgraameyNagarey Pancha Raatrakam, Varshaabhyo nyatra Varshaasu Maasaamstu Chaturobvasdet/ Ashtamaasa anvihaara -syaadya teenaam Samyataatmanaam, Mahaa Kshetra pravishtaanaam Vihaarastu na Vidyatey/ (Excepting the ‘Chaatur maasaas’ or the four months of the monsoon season, the Yati is required to tour eight months a year; while on the Sanchara, he could stay overnight in a Village, five nights in a town, and as many days as he wishes in a Kshetra. )Bhikshaatanam Japa Snaanam Dhyaanam Shoucham Suraarchanam, Kartavyaani shadeytaani sarvadhaa Nripa dandavat/ Manchakam Shukla Vastramcha Stree kathaa loulyamevacha, Divaaswaapasha yaanam cha Yateenaam patanaanisha/ Vridhaa jalpam Paarta lobham sanchayam Sishya sangraham, Havyam Kavyam tathaannancha varjayeccha Sadaa Yatih/ (Bhikshaatana, Japa, Snaana, Dhyana, Shuddhi and Devarchana are the six major duties by Law. But Shayaa nidra, Shuddha vastraas, Stree related matters, storing of materials, sleep during the day time and travel by vehicles are the causes of a Sanyasi’s downfall. Also, Vridha Sambhashana, Parta lobha, Dravya Sanchayana, Sishya Sangrahana and Havya-Kavya Bhojana are forbidden. Yati patraani mridwenu darvalaa bumayaanicha, Na Tirtha Vaasi Nityamsyaannopavaasa paroyatih/ Nachaa dhya –yana sheelasyaannavyakhyaana parobhavet/ (Yatis are to retain wooden or earthen vessels only; they should always observe Tirtha Nivasa, Deergha kaala Upavasaas and engage themselves in the studies of Vedarttha Granthas and related discussions only ). Aatura Sanyasa Vidhi: In thiscase, the procedure in brief involves Sankalpa, Preshocchaarana and Abhaya Daana. The Karta would take Mantra Snaana and Sankalpa: Jnaana Prapti dwaaraa Moksha Sidhyartha maatura Vidhina Sanyasamaham karishye/ Following the Sankalpa, he would go in for Kshavara except for six hairs on his sikha , take Snaana again, and after Aoupsosana, Agni Prajaparthya, Purnahuti, perform Udaka Homa or Ahutis with water in a water body itself with the Mantra: Yeshahavbaa Agneryoniryaha Praanaha Praanam gaccha

swaaha, Apovaisarvaa Devataassarpaabhyo Devataabhyo juhomi swaahaa Bhu swaahaa/ There after, the Karta performs Abhimantrana of the remaining water from the palmful, the Karta makes the resolve: Putreshanaa Vitteshanaa Lokeshanaa mayaatyaktaa/ sips some water, recites another Mantra Abhayayam Sarva bhutebhyo mattha swaahaa/ consumes some more water and finally drinks full reciting Sanyastam mamaayaa/ He would face Eastward, lifts up his hands to perform Priashocchaara as above, discards Yagnopaveeya with the final Bhu Swaaha, takes up the danda and thus becomes an Atura Sanyasi while the Mentor would give Maha Vakyopadesha as he takes over as an Atura Sanyasi; the Do’s and Don’t’s of a Sanyasi mentioned above would become operative instantly. ‘U P A S A M H A R A N A’ ( R E T R O S P E C T I V E ) O F ‘D H A R M A S I N D H U’ Prathametra Paricchedey Kaala Samanya Nirnayah, Dwiteeyetha Paricchedey Visesha Kaala Nirnahah/ Tritiyasya cha Purvarthey Garbhadaanadi Sanskriyah, Aahnikam cha prakirnaarthaa Aadhaanaadyaa ssavistaraah/ Deva Pratishtha Shantyaadi Nityam Naimittikam tathaa, Taatri Yeekottaraardhesmin Jeevat Pitruka Nirnayah/ Shraadhaardhikaara Kaalaadernirnaya Shraaddha Paddhateyh, Sutakaadirnirnayascha nirnayo durmrutaavapi/ Antyeshti Samkskaara vidhissanyaasa- ssavistaraha, Prayaschittam vyavahritim Sarva daana vidhinaam/Krutsnopi Dharma Shastraartha- ssankshepenaatra keertitah, Vibhhudinaam cha Baalaanam tushtaye Kashtahaanaye/ Meemaamsaa Dharma Shastragjnaah sudhijonalasaa Budhaah, Krutakaaryaah praangjanibandhaistadartham naayamudyamah/ Ye punarmandamata yolasaa Agjnaascha nirnayam, Dharmey Veditumicchanti Rachitastadapekshayaa/ Nibandhoyam Dharma Sindhu saarara naamaa subodhanah, Amunaa preeyataam Shrimad Vittalo Bhaktavatsalah/ ( This Dharma Sindhu describes Kala Nirnaya and Maasa-krama Highlights of Significant Events in the First and Second Paricchedas. Various Garbhaadi Samskaaras upto Upanayana and Vivahaas, Ahnika- Homa Prakriyas, Deva Pratishtha, Nitya Naimittika Kaamya Karmas and Shantis are described in the Poorva Bhaga of the Third Pariccheda. Shraaddha Prakarana, Antya Samskara Vidhis/ Prayaschittas and so on are described in the Uttara Bhaaga. This Digest on the rudiments of Dharma is for the ready understanding and appreciation of Vidwans and Youngsters alike. Indeed, those adepts in Meemaamsa and Dharma nirnayaas would no doubt digest it readily, but some who tend to possess slow uptake might have to make an effort to understand and appreciate the nuances of Dharma. This Dharma Sindhu is primarily intended to such audiences. May Shri Vittala Bhagavan be pleased to bless them in their effort to enahance the heights of the horizons of their Knowledge through the help of this Dharma Sindhu!) -----------------------------------------------------------------------------------------------------------------------

Dharnaat Dharma mityaahu Dharmo dharayate Prajaha, Yatsyaaddhaaranaa samyuktam sa Dharma iti Nischayah/ (Dharma endures Humanity, preserves Social Order, guarantees Well-Being and Progress; Indeed, Dharma accomplishes all these goals.) This is Lord Shri Krishna’s discourse to Arjuna in Maha Bharata.

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