Mantras

&
Rituals
 Index
Ariya Dharma Upadeshangal
Avani Avittam [Yajur Vedi]
Bodhayana Darsa Tharpanam
Dhyana Sloka
Gayatri Mantras
Marriage Rites and Rituals [Iyers]
Nitya Parayana Stotram
Pithru Sthuthi
Samkshepa Dharma Shastra
Sandhya Vandanam - Tri Vedi
Smriti Mukta Phalam
Stotra Chinthamani
Tharpanam – Iyengars
Tharpanam – Iyers
Vedic Marriage Ceremony

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Ariya Dharma Upadeshangal
By Srivathsa Ve. Somadeva Sarma
Translated by P. R. Ramachander

[I obtained the Tamil book "Ariya Dharmopadesangal" which has been

published by Sri Ramamurthy Srouthigal, Sri Sadguru Dattatreya Nivasa,
Vidyaranyapura, Sringeri - 577 139 from my friend Sri P. V. Anatha
Narayanan. I am sure this book would be very much useful to all Brahmins to
know the correct Acharas.]

Introduction By Srivathsa Ve. Somadeva Sarma: Achara (rituals) are only

Dharma. The Acharas followed by holy people is Sadachara and Aacharas
followed by eminent followers of the religion is Sishtachara. Though we
generally tell Achara as Dharma, the rules which help practice Dharma is
Sadachara. In some places Dharma is the dress and Achara are the limbs.
For example, performing Sandhyavandana is a Dharma, but performing it
after taking bath, after marking the forehead with sacred marks and wearing a
Panchakacha is the aacharas. Even Vedas do not support a person who
does not have aacharas. By following Achara we can get a long span of life
and also become prosperous. Many Dharma Sasthras say that Dharma is
born out of aacharas and anyone who leaves aacharas has a very short span
of life. Karma or Dharma is a medicine that removes sins. Achara is the
discipline that we have to follow in taking the medicine. When you do not
follow the disciplines, in spite of taking medicine, the disease is not cured.
Sometimes even the discipline only cures the diseases. One Purana says
that a hunter who only followed Achara got a Brahmin birth. Any religious
deed without following the aacharas does not give results.
1. The Sun should not be seen while rising, setting or at noon. It should not
be seen during eclipse or in water
2. We should go round Brahmins, Sumangalis, Temple, Gods, Peepal Tree
and Cow in a clock wise manner (Pradakshina). Dhileepa, who went round a
cow in an anti-clock wise direction, did not get a child.
3. We should not blow air with our mouth on fire. We should not cross fire
with our feet and we should not touch it with hand. We should not put out fire
by pouring water on it. We should not dry our feet by showing our feet to the
fire.
4. When we reach the sacred waters, we should not keep our feet on it first.
We should take the water first and sprinkle on our head and then only wash
our feet. We should not spit on water. We should not bathe without cloth in
sacred waters. We should not do ablations in sacred water. We should take

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water in a vessel and do ablations. We should not answer nature’s call inside
the water. We should not put a stone in a lake or pond. Bhima who kept his
feet first in sacred waters suffered.
5. Cooking food only for ourselves, making garland out of flower for our use
and cooking kheer (Payasam) are all sinful activities. We should first offer
everything to god and guests and take it ourselves.
6. Before going to bed, we have to wash our feet, dry it with a cloth, meditate
on God and then only go to sleep. We should not sleep with our head pointing
to northern direction. We should not sleep on a broken cot. We should not
sleep in a dilapidated house; we should not wake up a person who is
sleeping. Waking up elderly people is a great sin. While we sleep, all our
sense organs are within our mind. If we wake up a person in half sleep, the
organs instead of returning to proper places may go to places of other
organs. (E.g. mouth may go to nose). Because of this a person can become
blind or deaf.
7. Periods of a woman are a penance for Brahma Hathi. We should not go
near them during those three days. While we are eating, we should not hear
their voice. We should not use water and food after they have used it. On
fourth day after bath, if she cooks by going near fire, she would get sick. The
one who eats the food she prepares would get tainted. She would get pure
only on fifth day.

8. All gods reside on a cow. Going round it in clock wise direction, comforting
it, offering grass, rice bran, water and oil cake to it are blessed deeds. We
would be blessed with children because of that. Kicking a cow with leg, hitting
it with a stick, eating food without feeding it, informing the owner when it
grazes in his field are sins. We would be born as an out caste by doing any of
these. Once, a Brahmin threw away food as the dust raised by cow's feet fell
on it. Due to it, he was born as an out caste called Kaisika, By serving a cow,
King Dileepa got a great son called Raghu. We should try to protect the cow
as much as possible. At least we should not trouble it.

9. We should not use cloths, slipper, garland, water pot, seat and bed that
were used by others. It would be a sin and bring diseases.

10. The smoke from a corpse, early sun light, shadow of a lamp, shadow of a
human being and shadow of an out caste should not fall on us. It would cause
health problems and reduce our life span.

11. Nails and hair are like the lifeless feather on our body. A married
householder should cut / shave his hair only once a month, that too after
seeing an auspicious time. We should not cut our hair or shave ourselves.
Our forefathers used to see proper Nakshatra and thithi. It is essential to see

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thithi only. If we do shaving on Chathurthi day, our mother will be affected and
doing it in Chathurdasi would lead to bad effects to the sister; Sashti is not
good to brother; Amavasya, Pournami, Ekadasi and Dwadasi are not good to
father. Doing it in Prathma would lead to loss of Wealth, doing it on Navami
would cause loss of grains, on Ashtami it would destroy our family.
Wednesday is a good day for hair cutting / shaving. We should not get it done
on Tuesdays, Fridays and Saturdays. After the death taint of a clan member,
we should cut our hair and do Tharpana. If that day falls on a Friday, shaving
can be done on Thursday itself. During taint and before the annual death
ceremony (Sradham), it is essential to shave off all hairs of our body.

12. We should not nip our nails. If we do it, immediately we have to take a
bath. You should not draw a line on floor using the nail. You should throw the
cut nails outside our house. We should not bite the nails with our teeth.
Moodhevi (Jyeshta Devi) says that such persons are the place of her
personal residence.

13. We should not nip grass, durba or flower with our nails. Nails should not
touch the water that we are drinking. Introducing finger to see whether water
is hot is wrong. We should pour water in our hands and test it. If we sprinkle
water using nails on other person, our nail would get infected. (Nakha chuthi.
We should not nip the banana fruit with nail before offering it to God. We
would remove the skin at the tip of our fingers. We should not remove sandal
paste meant for God by using the nail. We should do it by our inner finger.

14. Without reason, we should not powder mud balls, tiles and bricks.

15. We should not wear a flower which has not been offered to God. We
should not wear it in such a way that it is visible outside our hair. If those, who
do not comb their hair, tie flowers with hair, the scent of the flower will not go
out. Ladies should not wear flowers without scent. We should not stamp used
flowers with our feet.
16. We should not travel in a cart drawn by a single bullock. If we go on a
pilgrimage on such a cart, it would even destroy the blessed deeds which we
have done earlier. Single bullock is the steed of Lord Shiva. The Goddess of
Dharma assumes the form of a single bullock and carries Lord Shiva.
Climbing on a single bullock or travelling in a cart being drawn by it is an
insult to Dharma.

17. We should never enter our village or house through back door or entry
point. We should always go by the front door. Dakshayani (Lord Shiva's wife)
entered Daksha's house by the back door and she destroyed herself as well
as the yaga.

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18. At night, we should not stay below a tree. If pregnant woman sleeps
there, her pregnancy would get affected. At night, birds stay on the tree and
their poop may fall on us. At night ghosts and devils approach the trees. Also
trees leave out carbon dioxide at night. So we may get sick. It has been told
that in Kali age after 5000 years, the ghosts are but the diseases.

19. We should not gamble. Playing cards with money wager is gambling.
Even Yudhishtra, who knew all Dharmas, lost everything due to gambling.
Since gambling leads to lie, avarice and treachery, it is one of those great
sins.

20. Crossing a river swimming with hand and leg is a sin. Our Sasthras want
to protect us. Lot of dangers may happen, when we cross the river due to
nature's fury. So cross the river in a boat and as soon as you reach the other
shore, do Aachamana. This is to expatiate ourselves from the sin of crossing
the river.

21. Please do not tell about Dharma or penance without request from others.
It definitely should not be told to people who are lower in birth status than us.
Food should only be given to hungry people. If we tell Dharma to people who
do not want it, they will not believe in it. So initially create a desire to hear
Dharma in them and after their request teach them.

22. We should not stamp by our feet the shadow of God's idol, Guru, Father,
mother, elders and cow. We should not cross their shadows also. We should
not stamp the shadows of sinners also nor cross it. We believe that a little of
a person's power is there on his shadow also. So stamping or crossing would
be disrespecting them. Ravana tried to cross Kailasa Mountain and got in to
trouble.

23. We should always tell the truth. If that truth is going to hurt others, we
should tell even that truth. We should not tell a lie to please another man.
Once, a hunter was chasing a boar. In the path there was a sage who always
told the truth. The hunter asked him which way the boar went. Instead of
telling a lie or causing hurt to the boar, that sage told, "Would the people who
see tell? Is the man who tells, the one who has seen it?"

24. We should not call any one as a sinner. If he had not committed a sin, the
bad effect of committing the sin would reach the man who called him a sinner,
suppose he has done the sin, half of its bad effect will come and reach us.
Three brothers were going separately on celestial vehicles to heaven. All the
three of them saw a Garuda killing a serpent. The first one said it is a sin. His
vehicle fell down on earth. The second one told Garuda "please kill". His
vehicle also fell down. The third one kept silent and reached heaven.

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25. We should never doubt about existence of God, Heavens, Effect of
Karma, Re-birth and Hell because Vedas confirm that they exist and sages
much greater than us support that assumption. Once when sage Brugu told a
king called Somakatha about his previous birth, he doubted about it.
Immediately Soma Kantha was in great pain and he saluted the sage and got
his pardon. In Katopanishad, Nachikethas asks Yama, whether they exist.
Yama replied, "I am the one who takes away the soul after death. I am the
one who determines about the quantum of punishment to them and I send
them back to this earth to be born again. So believe, believe and believe."

26. A householder should not grow hair, beard and nails for more than one
month. But after the death of his parents, he should not cut them for one year.
He should not also cut them when his wife is in the family way.

27. Fearing that the beggar will come, we should not close the main door
during the morning and evening.

28. Finding fault of Gods, Vedas and elders should not be done. When
Brahma found fault with Shiva, Veerabhadra punished him by nipping off one
of his heads. Once when devas requested Lord Vishnu to talk ill of Lord
Shiva, he refused. It is also wrong to find fault with those who worship God.

29. A lamp should not be put out by blowing air by the mouth. A male should
never put off a lamp.

30. We should not see our shadow in water or oil.

31. We should not gnash our teeth making sound. This is a symbol of a
Rakshasa.

32. When we yawn, we should cover the mouth with our hand. Yawn is the
messenger to disease, laziness and sleep. At that time, the bad air in our
body escapes through our mouth. Suppose this air touches others, they
would become sick.

33. If the shadow of a lamp, shadow of human beings, water from cloth, water
from our hair, the dust raised by a goat, dust raised by donkey, dust raised by
ladies, the air made by a winnow, the dust that comes up while sweeping falls
on our body, even if we have wealth equal to Indra it would be lost. They
would take away the effect of good deeds done by us.

34. Man should not take food in the row of females or children. They should
not take food sitting in the same row as their wives. But they can do so, after
the marriage ceremony or during travel.

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35. Only if we take clean food, our mind would be clean. The cook, the people
who eat and those who serve it should all be clean.
36. We should not sleep during day time. We should not make love during
day time. Milk should not be drunk during day time. After noon, we should not
go round that Peepal tree.
37. Jyeshta Devi (Moodhevi) lives with people who do wear cloth, who do not
wear Pancha Kacham or only wear loin cloth. So except during times of need,
we should wear Pancha Kacham. In North India even children are habituated
to wear this. "Those who do not have Kacha, those who leave a tail and tie
Kacha, yhose who tie Kacha on the waist thread and those who do not tie
Kacha are like people without cloth". They should not be seen during
performance of any ritual. If we happen to see them, we have to take bath
along with the dress we wear. The edges of a cloth should not hang while we
wear the Kacha. Through that our strength will go away. Even Muslims wear
cloth without the edge hanging about.

38. Our forefathers wore silk dress with borders. Silk protects the power of
our soul. There is no good effect of doing a ritual without wearing Kacha. So
even for rituals like Sandhya Vandana we have to wear the Kacham,
39. We should not wash our Dhothi at night. We should not sweep the floor at
night nor throw trash outside our home. At night we should not stay in the
shadow of any tree. We should not dig or plough earth at night. We should
not talk about secrets at night.

40. We should not enter in between cows or in between the Brahmins,

between fire and a Brahmin, in between husband and wife, in between
teacher and student, In between brothers or sisters or in between children. If
we go in between Nandi and Shiva, Shiva and Parvathi, Lord Vishnu and
Garuda or Vishnu and his consorts, the effect of all good deeds done by us
earlier will be lost. If we go round them in clock wise direction, we would get
good effect.

41. If we stub against a stone while walking, then we should take some mud
from that place and wear it on our forehead. That is called Muruthika and it
will protect us from wicked spirits.

42. Those who have father or elder brother should not wear a ring made of
silver (called Tharjani) in our pointer finger. Others can wear it. That finger is
supposed to be defiled because Lord Shiva nipped a head of Brahma by that
finger. For worship or Tharpana, the pointer finger should not be used. Silver
represents Rudra and if we wear silver on that finger and touch other fingers
with that finger, the others would not be defiled.

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43. During Sandhya Vandhana on Chathurthi, Ashtami and Chaturdasi days,
we should chant Gayathri 54 times. On Sapthami day we have to chant 37
times and on Amavasya, Pournavasya, and Prathama 26 times.

44. Daily in the mornings, we have to chant Gayathri 108 times. Gayathri
should be chanted after the hands are covered by a cloth and kept in front of
us. When we get death or birth taint, we should chant Gayathri ten times.

45. Even if the sacred threads are not broken, it should be changed once in
four months. When thread is cut or when the taint comes and goes away and
in Sravana, we have to wear a new sacred thread. If we happen to touch a
sinner, bad person, barber or ladies in periods, we have to take bath and
change the sacred thread.

46. On Ashtami, Chathurthi, Amavasya (new moon), Pournavasya (full

moon), Sankramana (first of a month), First of a year (Manvathi or Yugadhi),
Previous day of Sradha and on the last day of the taint, we should not take
food at night.
47. People who are above eight years of age or below 80 years should not
take any food on Ekadasi day. Those who are sick or weak can take milk and
fruits for one time. Those who are not able to live that way can take boiled
rice along with water but without any spices or vegetables for one time. There
is no parihara (redemption) for taking food on Ekadasi day. It is a great sin.
Even if Ekadasi comes during taint, we should not take food. The penance of
Ekadasi would give pleasures in life on earth and later in salvation.
48. Those answering calls of nature at night, it is necessary for them to wash
their legs and hands, it is not necessary to do Aachamana.
49. Except on the days of eclipse, we should not take bath at mid of the night.
If there is a need, we can show a lamp to the water and then take bath.

50. After bidding farewell to friends and relatives or after doing worship or
after marriage or any sacred function, we should not take bath.

51. On Sundays or on Sapthami days, we should not eat gooseberry

(nellikkai). This should not be eaten at night. But if Dwadasi comes on
Sunday, by the special rule, we can take it along with Agathi leaf and
Chundaikkai.

52. On no night we should eat gooseberry or ginger or curds, paddy or fried

flour.

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53. For turmeric, ghee, salt, parboiled rice, Betel nut and jaggery there is no
taint of cooking (Paka Dosha). That is they can be brought from shop and be
used.

54. Penance of Upavasa is taking no food at all. During that time, if we suffer
too much, we can take water, root vegetables, Ghee, milk, Rice boiled with
water [without removing water], medicine and fruits. If we take any one of
these, the fast is not considered broken. At the time of a fast penance, if in
any one's house the Sradha cannot be performed for non-availability of a
Brahmin, we can help them by participating in Sradha.

55. Before taking food, Parishechana (pouring water around the leaf), should
be done with chanting the Manthra and taking water every time separately. It
is not proper to take water once and do more than one Parishechana. Taking
water after saying Amruthopastharanamasi (Poorva aabochanam) should be
done together by people eating in groups. The water taken in the hand should
be taken in completely. If that water falls on the food during day time it is like
a drop of nectar. If it falls at night it is like a drop of alcoholic drink. At night as
soon as the water is put in the hand, after finishing the food, we have to say
Amruthabhidhanamasi and pour half of it at the right of the leaf and take the
rest. This is called Pithru Theertham. When we pour Pithru Theertham we
have to say "Rourave, apunya nilaye, padmarbudha nivasinaam artheenam
udakam datham, akshayyam upathishtathu."

56. After taking food we have to gargle 12 times. Then wash leg and hands
and do aachamanam. Only then we would be clean. By that time if we touch
someone else, both the persons should take bath. After urinating we have to
gargle four times, after stools 8 times, after cleaning the teeth 18 times. After
these we have to do Aachamana. If we do not get good water, instead of
Aachamanam we can touch the ear three times by right hand. This is called
Srothrachamana.

57. When new water comes in the river, for ten days we are not supposed to
take bath in it. They say that river enters in to her periods that time. Some
people do not take bath from one to third day of Aadi Month (July 15 - August
15). But if eclipse, Upakama or Sankramana (first of the month) occurs during
the period, we are permitted to take bath in the river.

58. Some people do evening Sandhya Vandana facing the West. Only Japa
and Arghya (offering water) should be done facing the West. All other rituals
including Aachamana should be done facing east or north.

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59. Eclipse:
1. Four Yamams before Solar eclipse, we have to take food. (One
Yaama is about 3 hours.)
2. But for lunar eclipse, food can be taken before two yamams also.
3. If the moon sets before the eclipse is over (Grahanasthamanam)
then for the entire day, we should not take food and take food only after
we see the moon.
4. If sun sets before the eclipse is over, we should not take any food
during night and take food only after we see the Sun and take bath.
5. Those who live in sea shore can take bath in the sea when the
eclipse begins but we should not take bath in ocean after the eclipse is
over. This is because we are not supposed to take ocean bath during
Prathama,
6. Even woman in her periods should take bath after the eclipse, in
water poured by other women.
7. During eclipse all water is Ganges and all Brahmins are sage
Vasishta.
8. Till end of eclipse we should chant Manthras and should not sleep.
9. Pregnant women should not come out during eclipse.
10. Food cooked before eclipse should not be eaten and it should be
thrown away.
11. In case of curd or pickles, a piece of Durba should be put in them.
12. The charity and chanting of Manthras done during eclipse gives
large returns.
13. In case of solar eclipse, Tharpana should be done as soon as
eclipse begins and in case of lunar eclipse, it should be done when the
eclipse is ending.
14. In ocean water Pithru Tharpanam should be done but for
Aachamana we have to take water from home after bathing.
15. Sun and moon are lords of plants and so when the eclipse comes,
our stomach should be empty.
16. Those whose Nakshtras fall at the eclipse time, should write the
following Sloka on a dried leaf and Wear it on their forehead till the
eclipse gets over.
Lunar eclipse sloka:
Indro, analo danda darasha ruksha prachedhaso Vayu,
Khubera, eesaa, majjanma, rukshe mama raahisamsthe,
Somoparagam shamayanthu sarve.
Solar eclipse sloka:
Indro, analo danda darasha ruksha prachedhaso Vayu,
Khubera, eesaa, majjanma, rukshe mama raahisamsthe,
Arkoparagam shamayanthu may.
Meaning:
Let Indra, Agni, Yama, Niryathi, Varuna, Vayu, Khubera, Eesaana
remove the sufferings due to lunar / solar eclipse.

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60. Drinking tender coconut water in a bell metal vessel is equivalent to
drinking of toddy. If needed use silver vessel.

61. We should not keep milk, sandal paste and flowers in a copper vessel.
62. Ellurundai (sweet made of Gingili) and Thilannam (Rice made of Gingili)
should be made only for offering to manes and devas. We should not cook it
for ourselves. If we make Ellurundai or mix of jaggery and gingili and offer it to
the Peepal tree, then we would get cured of diseases. If we distribute thilanna
on Saturdays, sins would go away.

63. Sravana Dwadasi (Dwadasi with Sravana star (thiruonam) is greater than
Ekadasi. If Sravana Dwadasi comes, it is better to fast on Dwadasi day, than
on Ekadasi day.

64. Madhyahnika time is at 12 Noon. Gouna time is from 8.30 AM. On Dwdasi
day before Madhyahnika time comes, in Gouna Kala we would do
Madhyahnikam, Vaisva devam etc. This is because Dwadasi Paranai (taking
food) should be done before Madhyahnika time. But Dwadasi sradha cannot
be done in the morning.

65. If Dwadasi is only for a very little time, all rituals should be finished before
Dwadasi ends and food for Dwadasi should be taken. But if it ends in very
early morning, Dwadasi can be observed by taking Thulasi water. King
Ambareesha did like that.
66. Whatever taint may come, the Ekadasi Vrutha should be observed. It is
as important as Sandhya Vandana. But worship and Dhana (charity to
Brahmins) should be got done by someone who does not have the taint.

67. Upavasa (fasting) is a ritual meant for cleaning of the body and the mind
as well as to get blessings of gods. So without religious need, fasting should
not be done.

68. Fast is an important method to achieve concentration of mind. Because

body is the most important requirement for doing Dharma, you should not do
fast till the body becomes sick. Because body depends on food for health,
you should not undertake unnecessary fasting. You should not unnecessarily
take food also.

69. Drinking too much and eating too much are sinful acts. Once when
Bheema asked Yudhishtra how he will fall, he told him he would fall due to
over eating and over drinking.

70. Those who cannot fast completely, can fast eating fruits and drinking milk.
This is called Phalahara (Palaharam in Tamil). Eating hard to digest breakfast

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items like Uppma, Dosa, Adai etc is not fasting. Elders say that even one time
fasting is good. Once Bheema told Vyasa, "I cannot fast on all Ekadasis. I will
take food once in all but fast on one Ekadasi". Sage Vyasa agreed to this
proposal. That Ekadasi is called Bheema Ekadasi.

71. After breaking fast on Dwadasi day, take a leaf of Thulasi after offering it
to God. This would remove all problems of body and mind. Actually this
should be done daily as Thulasi protects our mind and body.

72. During fast you should not drink water often. You should not clean the
teeth in such a way that water in the gums is squeezed out. We should not
use Thamboola and sleep during day time. Walking, fighting, talking loudly
and loose talk would destroy the good effect of fasting. Talking passionately
and company of women should be avoided.

73. What is Nithyopavasam (Daily fasting)? Daily taking food only twice, not
taking food in between and taking every handful of food after saying
"Govinda" is Nithyopavasam.

74. During Dwadasi we have to eat gooseberry, Chundaikai and Agathi

Keerai. These are special items. Taking all of them is very good. But at least
one of them should be taken.

75. Food that should be avoided during Dwadasi: Snake Gourd, Brinjal,
Onion, Honey, Garlic, food from house of unknown people, sleeping in day
time, eating food twice, love making, oil bath should be avoided. They would
remove the good effects of Ekadasi fast.

76. Why this Paaranai in the morning? The one eighth portion of the Dwadasi
thithi on that day is called Harivasaram. We should complete worship,
Vaisvadeva and later offer food to God. King Ambareesha knew about it and
took Thulasi water during that time. Doing Paranai without fasting on Ekadasi
day is useless.

77. Why should Garlic and Onion be avoided? These take away the
Brahmanyam within us, which was built by rituals. People, who eat these
without knowing it, should once more celebrate Upanayana (sacred thread
ceremony). Then only they are eligible to do daily rituals like Sandhya
Vandana and ceremonies like Sradha. Though medicinally they cure some
diseases, they give extra wrong energy (Madham) to people and spoil the
mind. If we have to take it for medicinal purposes, we can take it but later do
redemption. For ladies, drinking of Pancha Gavya is sufficient. So people who
chant Gayathri should not take these just for taste or for strength.

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78. Things which are equivalent to Alcohol: Water touched by nail, water
drunk using left hand in times other than food time, water drunk standing up,
drinking left over water drunk by somebody else, tender coconut water kept in
bell metal, hot water and milk kept in copper vessel are equivalent to
alcoholic drinks.

79. What should be avoided: Taking bath in Dhobhi Ghat, water in an iron
vessel, taking gooseberry on Sundays, Sapthami and at night, Buttermilk
churned by hand, milk in the day time, curd at night and Sathuma (multi grain
flour) should be avoided.
80. Month based on Sun entering a particular Rasi is called Souramana and
months based on next day of Amavasya to the next Amavasya of a month is
called Chandramana. Sasthras prescribe certain rituals should be based on
Souramana month and others on Chandramana month.
81. Thula Snana, Dheepavali, Karthigai Dheepa, Dhanurmasa Pooja and
Shivarathri should celebrated on the Soura Mana Month.
82. Chandra Darsanam: We should not see Moon on Chathurthi day. If we
see, someone will find fault with us with no basis. Since Lord Krishna saw the
Chathurthi Moon, Sathrajit told that he has stolen the Syamanthaka Gem. If
we think about the story of how he fought with Jambavan and brought back
the gem, the problem due to seeing moon will not occur.

83. Things which reduce our life span: Drying ourselves in morning sun, being
touched by the smoke from the corpse, making love to a lady elder than us,
drinking water without filtering it and eating curd at night would reduce our life
span every day. Not performing Oupasana, eating food meant for somebody
else and eating food not supposed to be eaten, would reduce the life span
according to Lord Yama himself.
84, Drying in the evening sun, the homa smoke touching us, making love to
woman younger than us, drinking pure water and eating milk and rice at night
would daily increase the life span. Following rules of food, doing Oupasanam,
daily saluting elderly people would also increase life span. If we do not feed a
guest, Nachikethas says that the wealth of our progeny would be destroyed.
85. If we make guests wait outside and take food inside the house, that food
is like the cow's meat and the water is equal to toddy.
86. Never taking loan is the best. If there is need, we can take it and return it
speedily. We should pay the full loan taken at that time. Suppose we take
loan from someone and if we die without returning it, in the next birth, we will
be born as his child and after taking that amount, that child will die.

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87. We should never spend more than our income. Respectability is much
greater than life we should never do anything by which we lose our
respectability. The life without respect is no life at all.
88. The body is like a water bubble and purely temporary. Wealth is also not
permanent. We should never postpone doing good deeds. What is the
guarantee that we will be there tomorrow? As soon as we think of a good
deed, we should immediately do it. Once a guest came when Rama sat down
to eat, Lakshmana asked the guest to wait so that they can cook fresh food
and feed him. But then Rama called the guest and told, mind, wealth, money
and life are unstable. That is we cannot say as to how they will be in the next
moment. So kindly take food with us."
89. Paste should not be kept on the sandal stone or on a stick. The sandal
paste kept on the stone, the remaining food after a cat ate it and seeing our
own shadow in water can even remove Indra's Wealth.

90. If the dust raised by hooves of a goat or that one raised by donkey, or the
dust raised by broom or the dust raised by feet of ladies falls on us, our
Wealth would be destroyed.

91. With this body having six senses, we should get salvation which is the
ever living joy. The devotees who carry god in their mind are mobile temples.
Any help that we do them is worship to God. Even though we are not great
devotees, some part of God is in every one of us. So we should help others.
There is no blessed deed better than this. We should help others by our body
and wealth.

92. When we are in our native place we should follow all rituals prescribed by
Sastras. When we go outside our place, it is sufficient if we do half the rituals.
In towns, quarter is sufficient. While travelling, as much as it is possible can
be done.

93. When we do Sandhya Vandhana, after we give Arghya, we should do

Pradakshina. That is what is called Athma Pradakshina. We should not do
Athma Pradakshina in temples, river banks and near a Peepal Tree. If we do,
we will be affected by Brahma Hathya sin. Showing our back to God is a sin.

94. Keeping flower over the top of ears, man applying sandal paste only on
chest and keeping Thulasi on the hair are sins. You should keep flower on
hair, Thulasi over the ear and apply sandal paste on chest and arms. Ladies
can wear sandal paste on their neck and arms.

95. We have to keep secret of our age, wealth, quarrels in our family,
manthra which has been taught to us by a Guru, our love, our charity, prizes
given to us by others, insults we have to bear and loans that we have taken. If

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others ask, we should give some approximate figure only. We should not hide
anything from our Guru and close friend.
96. The sorrow, we cause to others, is sorrow caused to God by us. We
would suffer for doing that. The one who does help to others is helping
himself. One who causes sorrow to others, causes sorrow to himself. Sasthra
says Paropakara Punyaya, Papaya Para Peedanam (helping others is
blessed; causing hurt to others is a sin).

97. Veda says that all gods stay inside the body of a person who knows
Vedas. So worship done to him is like worship of all gods. Like that, the hurt
we cause to them is like hurting all gods. We should not trouble anyone.
Specially, we should not trouble Brahmins. Playfully Samba put on a makeup
of a lady and asked Saptha Rishis as to what type of a child would be born to
him. Because of that, the axe that will destroy his entire clan was born to him.
An emperor called Nruga troubled Brahmins and was born as a Chameleon.

98. We should not stand in street junction at mid night or after eating in a
Sradha or at dawn or dusk.

99. Jyeshta Devi would stay permanently with a Brahmin who does not wear
a cloth or one who does not wear Pancha Kacham or one who wears only
loin cloth or one who is desirous of quarrel.

100. We should stand beyond two hand distance when a cart comes, beyond
ten hand distance in case of a horse and 1000 hand distance in case of an
elephant. In case of a bad man we should be far far away. These are actions
which give results immediately (Drushta). This shows that Sasthra is very
much bothered about the safety of our body.

101. The scorpion has poison in its horn, for flies and mosquitoes it is on their
head and snake has poison on its fangs. But for a bad man poison is
everywhere.

102. The father who dies leaving loans to be repaid by the son is like his
enemy. The father who does not give us knowledge or teach us humility is his
enemy. An ugly or very pretty wife is a man's enemy.

103. When we visit a place where Fire sacrifice is being performed, we

should not go empty handed but carry Samith. Similarly when we visit a farm,
home, temple, lady in a family way, senior citizens, Guru and King we should
not go empty handed but should carry some fertilizer, something which is of
use in the house, a plate of fruits, flowers, coconut, camphor etc., to the
temple and food offering to others. Kuchela who took Aval (beaten rice) to
see Krishna became rich.

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104. Helping an extremely poor man, making arrangements for worship in
temples for the persons who cannot afford it and cremation of an orphan
corpse are equivalent to performance of Aswamedha.

105. While gargling or cleaning our teeth, we should not use the pointer
finger. If we do, we will go to hell.

106. Till our daughter gets a child, we should not take food in our daughter's
married home.

107. At the time of taking food, we should wash our hand and leg, perform
Aachamana and eat food facing North.

108. We should not take food with single cloth, wet cloth, wearing silk, without
chanting god's names, without putting marks on our forehead or with untied
hair.

109. We should not eat the cooked rice for which Vaiswadevam has not been
done or which is not offered to god. This applies even to food offered by our
Guru.

110. Only after setting apart the rice meant for Vaiswadevam and offering it to
God, we should start taking it.

111. Without doing Pranagni Hothram (manthras we say before taking food)
you should not eat food. As soon as rice is served, we should hold the leaf
with our hand.

112. We should do Aabochanam (taking a sip of water telling Manthras) only

with water poured by others. W hen we are taking food in a group all people
should do it together. No water should remain in our hand and we should not
make any sound while taking that water.

113. After food is served, till Pranagni Hothram is complete we should not talk
with anyone. It is better that we should not talk while taking food. But when
we eat with a guest, we should talk to him and be hospitable. This does not
go against the rule of being silent. During Aabochanam, when we take rice
one by one, each should not be chewed by the teeth but should be
swallowed.

114. We should take only that much rice in our hand, which will fill our mouth.
We should take food in such a way that the food along with five fingers just
enters the mouth. We should not take large quantity and then take it out and
keep it on the leaf. If we keep it and take it again, it would be like a dog eating
what it has vomited.

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115. We should not sit in a row with lot of people and eat food. We should not
eat facing others also. If you happen to sit in a row, we have to chant a
mantra called Trisuparna. If you do not know it, chant names of god.

116. Every time we put a handful of food in our mouth, we have to say,
"Govinda, Govinda". If we do this, it is as if we are observing fast.

117. While eating, we have to take one part of food, one part water and leave
other part for air to be healthy.

118. Except while eating, we have to keep the water glass on our right. Water
kept on the left, water drunk with left hand, water drunk while standing,
drinking of remaining water after another one has drunk it, are equal to
drinking toddy.

119. Serving food other than fried food, fruits and sweets, should not be
served by hand or iron ladle or by left hand, it is equal to beef.

120. When people are eating in a row, if one man gets up, all the leaves
would get tainted (Yechil). In emergency cases draw a line with water on both
sides and get up. This makes you different from the row.

121. The water to be taken after food with Manthra "Amthuthabhidhanamasi"

(Uthara Abochanam) should also be poured in our hands by somebody else.
It can be immediately taken. There is no rule that all people should finish
eating food together. Half the water has to be taken and the other half after
taking it round the leaf should be poured below the leaf on the right side
through the space in between thumb and first finger (Pithru Theertham).

122. The water poured from the tip of fingers is Deva Theertham, What is
poured by the bottom of the hand is Brahma Theertham. What is poured to
the left side by the middle of the palm is Rishi Theertham. What is poured in
between the thumb and first finger is Pithru Theertham.
123. That Uchishta Theertham which we pour on the right side below the leaf
after taking food, is supposed to quench the thirst of people in the rourava
hell.
124. "Rourave apunye nilaye Padma arpudha nivaasinaam. Arthinaam
udakam datham akshayyam upathishtathu" is the manthra that we have to tell
when we pour the Uchishtya Theertham below the leaf.
125. When the cooked rice is brought, we have to say "asmakam nithyam
asthu yethath" (let me get like this daily). When we finish and get up, we are
supposed to say "Anna Datha Sukhi Bhava" (let him, who has given food, live
happily).

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126. Till we wash our hand after food and do Aachamana, another man who
has not washed his hand is not supposed to touch us. If he does, both of us
have to take bath. With hand used to take food, we are not supposed to take
water in a vessel. Similarly suppose someone gives water with unwashed
hand, we should not use it. We are supposed to give water for washing some
one's hand only after we do Aachamana.

127. After food, after sitting and doing Aachamana, telling the following prayer
if we wipe our eyes, the eye sight will never fade:
Charyathimcha, sukayamaacha, chyavanam sakram aswinou,
Bukthamathre smareth yasthu chakshu thasya na heeyathe.
If immediately after we do this recitation, we remember Charyatha and other
sages, Sukanya, Chyavana, Indra and Aswini Devas, then our eye sight will
never fade.

128. We should move our hands over our stomach saying the following
Manthra, then all the food we have taken would be properly digested:
Agasthya, Agni, padapa analascha, buktham maya annam,
Jarayanthu asesham sukham chame thath parinama sambhavam.
Meaning: "Let Agasthya. fire god and Padapagni digest all the food that I
have taken. Let my body be healthy."

129. Immediately after taking food, we have to walk one hundred steps. If we
sit or lie down immediately after taking food, there would be diseases of the
stomach. If we walk fast or run, our life span would reduce. We will have fear
of Yama.

130. Before Uthrabochana, the housewife or those who serve food should
enquire whether more food is required. If we do not do that, the blessings
which we would get by giving food will vanish and also we will get sin. It is a
practice to do like this to the Sradha Brahmin.

131. To the guest, after he eats the food, along with Thamboola, we should
give at least a small Dakshina (cash present). Otherwise we would not get the
good effect of feeding.

132. As soon as we see an elder, we have to stand and then salute him. For
men, we have to chant "Abhivadaye" and then salute. Some people say
"Chathusagara paryantham Gobrahmanebhya subham bhavathu (let good
happen to all Brahmins for a width of four oceans) and then tell Abhivadaye.
Some people do Namaskaram and then tell Abhivadaye. These should be
done as per the practice of our family.
133. If we are permitted to touch the elder, then after saluting the elder, we
should touch his feet by keeping our hand in a cross fashion. That is we
should touch his right feet by our right hand and left feet by left hand. If we

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are not permitted to touch the elder after saluting him, we should do criss
cross touching on floor in front of him.
134. Abhivaadaye, Bhargava, Chyaavana, Aapnavaana, Ourva,
Jamadagnya, Pancharsheya pravaran vitha (Srivathsa Gothra)
Aapasthambha suthra, Yajur veda shaakha adhyayi, Some deva sarmaa
naamaham asmibho - This is a sample Abhivaadaye manthra, You have to fill
it up with your Pravara, Gothra, Suthra, Veda and Name. You should not tell
Pravaranvitha but Pravaraan Vitha.

135. Pravara saints are the important saints born in the family of Gothra sage.
In some Gothras, there are 7 Pravara Rishis, in some 5, in some 3 and in
some only one. Accordingly we have to say Saptha Rishaya (7) or Pancha
Rishaya (5) orTrya Rishaya (3) or Yeka Rishaya (1). Abhivadahye means, I
am introducing myself.

136. In the beginning, all gothras originated from 9 rishis and then they grew
to hundreds. The rishi to whose clan we belong to is called Gothra Rishi.
People having same gothra are referred to as Sagothra and people having
the same rishi in their pravara are called Sapravara. We should not marry
from our Gothra or our Pravara.

137. Asmi means, "I am as indicated". Bho is the form of address to elderly
people.

138. There are many Suthras like Aasvalaayana, Kousheedhaka,

Bodhayana, Bharadwaja, Sathyaashada, Vaikhanasa, Kathyayana,
Drahyayana, Jaiminiya etc. Each of those sages have given the method of
performing the rituals in a man's life. Those before death are termed as
Poorva Prayoga and those after death are called Apara Prayoga.

139. The famous suthras are Aswalayana for Rig Veda, Bodhayana,
Aapasthambha, Baradwaaja, Sathyaashaada and Vaikanasa for Krishna
Yajurveda, Kathyayana for Shukla Yajurveda and Drahyayana and
Jaimineeya for Sama Veda.

140. For the same Veda, many sages have created Suthras. We have to
follow that Suthra which was followed by our forefathers. In case of Shika
(hair style), Pundra (what we put on our forehead), Sutha and Aacharas of
our family and our forefathers have to be followed by us. If we change
according to will, we would be committing sin. If we do not get a priest who
knows our Suthra, we cannot follow some other Suthra. Suppose without any
option, if we are forced to do it, later the same ritual should be performed
according to our Suthra.

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141. We should without forgetting tell our Veda - Rik Shakha Adhyayi, Yaju
Shakha Adhyayi or Sama Shaka Adhyayi.

142. Suppose somebody is named as Sharma, he should tell "Sharma

Namaham".

143. The room where delivery has taken place, if it is a mud floor, it should be
floored again and if it is any other type of floor, we have to first burn straw in
the room and bring a cow inside the room and then sprinkle Punyaaha water.
Unless this is done that room cannot be used for any purpose.

144. The Lady who has delivered, on the day she does Panda Sparsam
(touching of vessels), she should wear a new Mangala Suthra and take
Pancha Gavya. Then only she is eligible to participate in religious and Pithru
rituals.

145. On the day when death taint and birth taints go away, the person should
take bath in the morning, do all morning rituals and after 8.30 AM, should take
bath again, preferably in a pond or river.
146. When death occurs, till Sapindi Karana, a stone is kept in a pit in home
(Graha Kunda) and another one in the river bank (Nadhi Kunda). The stones
represent the pretha (dead body) of the expired person. The house where
Graha Kunda is kept is fully tainted till Sapindi Karana is over.
147. If Graha Kundam is kept in some other place, then by cleaning with cow
dung and after sprinkling Punyaha, the house will become pure. People who
are living for rent can stay in such a house.
148. When we get tainted, if we are doing Agni Hothra (ceremony of fire), we
can take bath, finish the Agni Hothra rituals. But Oupasana and worship
should not be done by us. Since they have to be definitely done, we can get
them done by someone who does not have taint.

149. Except Sandhya Vandhana, no other daily ritual should be done during
the taint period. But Grahana Tharpana, Yekadasi, Sravana Dwadasi and
Shiva Rathri should be observed during taint period.

150. If a panchama enters our home, we should throw away all earthen
vessels and all others should be washed by cow dung and Punyaha water.
We should throw away all cooked food. Only after bringing a cow inside the
home and the dust from its feet falls inside, the house would become clean.

151. A pond where a cow enters and is washed is a pure pond. It will not get
tainted by any one's touch.

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152. In water source used by many, if a cat or a dog falls and dies, we have
to remove 100 pots of water from it and then it can be used. If a man dies, the
entire water has to be emptied and it should be cleaned by Pancha Gavyam
and Punyaaham.

153. The feet of a Brahmin is holy. So the house where the dust from their
feet falls is pure. Since Jyeshta Devi lives on the back side of a Brahmin, we
should never make them sit on a floor but either on a mat or a plank.

154. The back side and legs of a cow are pure. So they have to be seen.
Goddess Lakshmi lives there. The face of a cow and what is smelled by the
face or dirty. The cow licked the flesh from the body of sage Dadichi and
because of that got a portion in the fire sacrifice. So he cursed that front
portion of a cow will be dirty and cursed.

155. There was a sage called Behnabha who used to grow cows and live by
licking the foam on the calf’s mouth after it has drunk milk. In the fire sacrifice
conducted by King Ranthi Deva, they wanted to leave their body and become
cows with pretty horns. When he refused, they killed him by their horn.
Kamadhenu got angry and cursed that their face will become dirty and
cursed.

156. We can worship the back side of a cow and decorate it. Kalidasa says
King Dileepa worshipped the middle portion between the horns where lord
Shiva dances. But the place for worship is the back side. After worshipping
the back side, the front side can be worshipped.

157. Worship of cow, service to cow offering grass and paddy straw to cow,
scratching the neck of the cow, constructing a stone pillar so that the cow can
rub itself on that and offering grazing land to the cow are blessed deeds and
gets us reward.
158. Once the husband knows clearly that his wife is in the family way, he
has to do penance. During that penance he should not take Dhanam. He
should neither shave nor cut his hair. He should not go as a Brahmin in a
Sradham. He should not take bath in the sea. He should not go on a
pilgrimage. He should not go to the cremation ground nor should he carry a
corpse. If he does not observe these, he would accumulate sins and growth
of baby would be affected.
159. To get rid of sins, we should do Kruchram. It means give punishment to
the body. That is we should punish the body by starving and also repent.
160. Those who cannot fast, instead of one Prajapathya Kruchra should
chant Gayathri ten thousand times. If even that is not possible, he should do
200 Pranayama. If even that is not possible he should do 1000 homams. If

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even that is not possible, he should read from the Vedas thirty times and
people who cannot even do that, should feed 60 or 24 or 12 Brahmins and
people who cannot even do that, should give Gomoolya (Rs. 3 and 15 Paise).
In Tamil Nadu a Kruchra is about 40 Paisa.

161. Suppose we have to become eligible to perform Karma (ritual), we

should give as gift 7 or 6 or 3 Kruchras.

162. Suppose a person dies, we have to remove the body only after one
Yaamam (about 3 hours). We should not keep it more than 3 Yaamams (Nine
hours). If we keep it, it would become paryushitham that is old.

163. If a person dies in day time, his body should be cremated within 3
Yamams (9 hours) but if it is night, the body can be cremated within Nine
Nazhigai (One Nazhigai is 24 minutes), It is believed that the soul of the dead
man is being taken with great speed by the assistants of God Yama.

164. If we keep the body for a long time either in the day time or night,
Parayooshitha Dosha will set in. To remove this, we have to give away three
Kruchrams and wash the body with Panchagavyam and then again wash it
with pure water and then cremate it.

165. It is believed that, while cremating, we are doing Homa of the body in
fire. Since it is not possible to lift it and do Homa, we set up a pyre, place the
body on it and set fire to it.

166. Dying in Dakshinayayana, Krishna Paksha, at night and on the cot are
each a dosha. We have to give one Kruchram each for each of these doshas
and then only cremate the body. Once a person's soul was taken by mistake
to Yama Loka by the assistants of Yama since they brought the wrong soul,
Yama, the Lord asked them to take back the soul and return it to its body.
They have the power to do that and so we should not cremate the body in a
hurry.

167. What all things need to be done before a person dies? Death would
come definitely to everyone. Suppose we know that our death is nearing, we
should do Prayachitha (redemption). That would remove the sins committed
till then and make death occur without much pain. This is an important ritual
and should be done.

168. If the man is about to die and has sufficient strength, he should take
bath, do Sankalpa and do various Dhanas. If he does not have strength, he
can instruct his son to do it.

169. If after doing this, suppose he lives for another 3 more days, he has to
do this Prayaschitha again. It is possible that he might have sinned again by

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his mind or body. Even if we do not do any fresh sin, since he was not
performing daily rituals like Sandhya Vandhana due to his health, he would
be committing some sin.

170. The Dhanam that we do ourselves before our death is our great friend
and so we have to do such rituals which would help us in the other world.

171. If we are not able to do it, then we can get it done by our sons. We
should make the dying man see Thulasi leaves, great Brahmins, we should
murmur in the dying person's ear "Rama, Rama". If possible, we can ask
them to chant "Rama, Rama". We should sprinkle Ganga water on our body
and also drink it.

172. Once we know that the person is about to die soon, we should not make
him lie on a cot or bed. In the hall we can spread Durba and make that
person lie down on that. King Parikshtith attained hell because he died on a
cot. Devi Bhagwatha says that Janamejaya made Devi Bhagawatha Navaha
(reading Devi Bhagwatham in 9 days) and sent his father to heaven.

173. If you have done only Punya (blessed deeds) then our soul will leave our
body easily. The soul will leave by the holes in the mouth. The soul of sinners
would leave the body very slowly after troubling them a lot. The soul would
leave the body through the hole for stools and urine. For realized souls, the
soul will break their heads and go out via Sushumna Nadi. Mahabharatha
says that Drona's soul left that way.

174. What is the going of the Soul? Soul, which is the complete mingling of
mind, 5 Jnanendriyas, 5 Karmendriyas, and five airs of the body (called
Prana) and the past karma that we have done becomes like a spark of fire
and goes from our body to other worlds. For those who have got salvation, it
will all get mixed here itself. In case of those who learn Vedas, it will go to the
world of Brahma, read Vedas there and at last merge with Brahma. Those for
whom all the 48 Samsakaras are done or those who give as charity things
like earth, gold, cow etc., can go to Brahma Loka but because they do not
have knowledge of Vedantha they have to return back.

175. What is the labored breath with effort at the time of death? Normally the
udana at the neck will prevent other Vayus (airs) from going out of the body.
Till he gives way, the other airs of the body try to come out and when
prevented, make one more trial, till Udana allows it to go out. People
understand from this that the person is about to die.

176. How does the soul leave the body? Prana Vayu in the heart, Apana
Vayu in our ears, Udana Vayu in the neck, Samana Vayu in the belly button
and Vyana Vayu is all over the body are called Pancha Vayu. Before the soul

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leaves the body, Vyana from the blood comes to the heart. This causes very
great pain. Till Apana and Samana come to the heart, the tubes carrying stool
and urine would be closed and digestion is completely stopped,

177. When will milk not go inside the body? When Udana opens the way to
Prana to go out, if we pour milk or water in the mouth, it will not go in but
come out. Before and after that the milk will go in. Since all the powers of the
organs go and merge in the mind, we will not be able to see or hear or smell
and the skin will be without any feeling.

178. Since soul is a shining entity, till it is there in the body, the chest would
be warm. Right from the beginning of Vyana going and other airs going out,
those areas would lose their warmth. Even if heart beat is not there and even
if none of the senses are working, we cannot conclude that a person is dead.
Pouring milk in the mouth, keeping cotton in the nose are the normal tests.
Again these are not the ultimate symptoms of death. Some people grind
pepper or clove and apply on that person’s eye. If there is no soul, water will
not come out of the eye. This is not a good method of testing.

179. Is there any other body? Some people believe that the soul catches hold
of another body and then only leaves our body. They believe that the soul
does not go to any other world and there is no need to observe sradham
(Death anniversary) for them. It is like a person does not like to leave the
house where he has lived for long, the soul also does not like to leave the
body. So the assistants of Yama show the picture of another body and then
attracted by it, the soul leaves the body and that soul is taken to the world of
Yama.

180. Soul never dies. Only body dies. When we are alive, youth goes and
middle age sets in and later old age sets in and each of these changes is lik e
throwing out the old dress and wearing a new dress. Death also is like that. It
is only a change of new cloths discarding old ones. This is mentioned in Gita.

181. There are modes for the soul to go. They are called, the northern way
and the southern way. These are also called the way of devas or way of
manes or also called the way of devotees and the way of bad souls. Those
who go by northern way are blessed as per the good deeds done by them
and they will go via world of Yama to Heaven or Mahar Lokam, Jana Lokam,
Thapo Lokam or Brahma Lokam. Sinners only go to Yama Loka.
182. Those who go to Brahma Loka will die in Utharayana (January 15th to
July 15th), in the waxing period of moon in day time. It will take one to God of
Utharayana or God of the Year and from there he will go to Brahma Loka.
This is the path to those who become experts in the knowledge of
Upanishads.

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183. Those who die in the southern way will die at night and the god of night
will take them to the god of the waning moon, who will take him to God of
Dakshinayana and further to the God of the year and further to land of Yama
or to heaven. This also is called the Dhooma Marga.

184. Does it mean that all those who die in Dakshinayana and in Krishna
Paksha will go to Yama Loka and Swarga? Suppose a person is a great
devotee of god, or has done innumerable charities, will he not go to
Brahmaloka. This is not true that all of them go to the heaven as your
placement depends only on the sins and blessed deeds that you have done.

185. Mahabharatha says that Bhishma wanted to die only in Utharayana and
postponed his death. Because of this we should not assume that only those
who die in Uttarayana would go to heaven. It is a holy time and his father had
given him a boon that he can choose his time of death. So he did this to use
that boon.

186. Cleanliness is a divine concept. We should keep our body, words, mind,
the cloths that we wear, the food we eat and the articles that we handle as
clean. Achara means all these aspects being clean. If they are unclean then it
is anachara.

187. If a woman in her periods or a chandala comes near us, we have to take
bath along with the cloths that we wear. Then only we will become clean. If
Sudras, tainted Brahmins, Brahmins who had haircut, dog or crow touches us
then we have to take bath along with cloths.

188. If women in periods or Chandalas touch us or if we touch a dead body or

if we carry a dead body, we have to take bath with our cloths. Males should
then change their sacred thread. Then only they would become fit to do their
rituals.
189. If our stool or urine or somebody else's stool or urine falls upon us, we
have to take bath along with the cloth that we wear.
191. Great people believe that even though silk is got by troubling a worm, it
is clean. They also say that the milk we get after the calf feeds on the cow is
again clean.
192. Like that the honey got after it is drunk by the bees is also considered as
pure. It is fit for anointing of God.
193. Though a peepal tree is grown from the seeds which are eaten by the
crow, it is also considered as clean.

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194. If we wash silk cloths or get it washed by washer man then it loses its
purity. To remove dirt from it, it has to be washed using the gruel of green
gram dhal on Amavasya or Dwadasi days.
195. Doing Sradha wearing a white silk or giving white silk to a Brahmin on a
Sradha day is considered as great.
196. Pancha Gavya is made of mixing five things got out of a cow. A woman
after delivery becomes pure only after she takes Pancha Gavya after the taint
period is over.

197. Pancha Gavya is the mixture of cow's urine (one palam - 60 Gms.), half
thumb equivalent of cow dung, about half a litter of milk, 60 Gms. of ghee
(clarified butter), 60 Gms. of durba water. There is a mantra to mix them.

198. The Mantra for making Pancha Gavya:

Yath thwak asthikadham papam, dehe thishtathji maamake, prasanam
Pancha gavyasya dahathu Agneer iva indhanam.
Meaning: Let the sin adhering to my skin and bones or my body be burnt by
Pancha Gavya like a fire wood is burnt by you fire.

199. Some information about Sradham: Sradham means that which we

perform with sincerity and belief. Some people call it Thidhi and Divasam.
Calling it Thevasam or Srardham is wrong. It should be called as Divasam or
Sradham.

200. This has to be done in the month that a person died, in the paksha that
he died and on the thidhi that he died. Because of this it is termed as
Prathyabdhika Sradham.

201. One day is divided into 60 Nazhigas (24 minutes), the thirty Nazhigai of
day time is divided in to 5 portions of 6 Nazhigai each. Each of these division
has a name:
1. First 6 Nazhigas - Pratha Kala,
2. 7th to 12th Nazhiga - Sangava Kala
3. 13th to 18th Nazhika - Madyahneeka Kala
4. 19th to 24th Nazhigai - Aparanna
5. 25th to 30th Nazhigai - Sayanna.

202. The thidhi of death for sradha should be there up to Aparahna. Suppose
the thidhi comes two days in a month, in Aparannaha, sradha should be
performed on the day when it is more in Aparanha.

203. If the thidi comes twice in a month, normally Sradha should be done on
the later date. But if the later thidhi has Sankramana dosha, then it should be
done on the former thidhi. If in both cases, such dosha is there, it should be
performed only on the later date.

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204. In the months of Chithirai, Vaikasi, Aadi, Aavani, Iypasi, Karthigai and
Masi, if the month begins in the Madhyahnika Kala, Sankaramana dosha is
there. In the months of Aani, Purattasi, Margazhi, Thai and Panguni this
dosham is not there.

205. If there is only one thidhi in the month, we need not bother about
Sankramana Dosham. Sradha can be done on that day.

206. In the night if Sankramana is there within 15 Nazhikais, then thidhi has
Sankramana Sosha. If Sankramana at night is after that, then there is no
dosham.

207. Apranna Kaala is further divided in to three equal parts called

Gandahrva period, Kuthaba period and Rouhineeya period. If the thithi occurs
on two days and if it is not fully in Aparanna Kaala, it would be there in the
Kuthabha Kala of the next day. So Sradha should be done only on the next
day.

208. If the thidhi does not occur in a month, in the previous Chandramana
month if there is the proper Thidhi, we should perform the Sradha on that day.
If Thidhi is not there in Chandramana also, Sradha should be performed in
the next month.

209. If the mother's and father's Sradha comes on the same day or both get
postponed due to death or birth taint, then on same day father's Sradha
should be performed first and next mother's Sradha should be done. The
same cooked food can be used for both.

210. If Mother's or father's Sradha is postponed due to death or birth taint,

then they can be performed on the day that the taint leaves.

211. If Lunar of solar eclipse comes on the Sradha day, you should observe
fast on that day and perform Sradha the next day only.

212. If for some reason you forget to perform the Sradha, from the day you
realize it, you should observe fast, observe Krucharacharanam and then
perform Sradha the next day. This is the opinion of some saints.

213. For some other reason, we are not able to perform Sradha or suppose
we do not know which thidhi it has to be performed, it can be done on the
Krishna Paksha Ekadasi or Amavasya.

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Some Rules regarding Sradha:

214. Those who perform Sradha should not eat food of outsiders, should not
shave or have a haircut, should not take oil bath and should not make love for
one month (some say 15days) before the Sradham.

215. If there are other problems these should not be done at least for one
week before the Sradha. These should never be done for three days prior of
Sradha.

216. Whatever may be the circumstance or reason they should not be

indulged on the day before the sradha. If you do it, our Pithrus (manes) will
curse us and we will lose our wife, children and Wealth.

217. A householder is supposed to do Sradha in Oupasanagni. Only if your

wife is there, Oupasanagni can be maintained. So Sradha should be
performed only in the place where wife is there. If wife dies Vidura
Oupasanam can be maintained.
218. At least in the Paksha when the Sradha falls or at least three days
before Sradha Oupasana should be started and on both times of the day. At
least it should be done in the morning of the Sradha.
219. It is good, if we can do Koosmanda Homa before the Sradha. It removes
sins like abortion, eating in unknown places etc. The pithrus will accept the
Sradha only if we get rid of our sins before doing Sradha.
220. Even if we are not able to Koosmanda Homan, we can keep ourselves
pure by Drinking Panchagavya, bath in the sea (if it is Parva Kala) bathe in
sacred rivers and then do Sradha.
221. The day before Sradha, on Sradha day and the day after Sradha, we
should not clean our teeth using stick or brush. We can clean it by rubbing
softly by our fingers and gargling. This is because if you take out the water
from the gums, we will immediately feel hungry.

222. Before Sradha, worship of Gods, worship of guests, special bathing and
Dhanam should not be done. Dhanam should also be not taken. Even those
who do not take early morning bath or Oupasanam should take bath early, do
Sandhya Vandanam and perform Oupasanam and take bath on the Sradha
day morning. Only sick people are permitted to do only one bath. Not
adhering to this will invite curses from Pitrhrus.

223. The man who does the Sradha should personally invite the Brahmins
participating on the night before they have taken their food. If we do not do it,
several sorrows will befall us. Normally we invite three Brahmins - one

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representing Visva Seva, one representing Pithru, Pithamaha Prapithamaha
or Mathru, Pithamaha, Prapithamaha and third one representing Lord Vishnu.
Some people do not call a Brahmin to represent Vishnu but only put a leaf
and serve all items there. We should always follow our forefathers in any
such issues.

224. The qualification for a Brahmin to participate in a Sradha: One who has
read Vedas, Vedanthi, Yogi, one who performs Agni Hothra (the best), Sama
Vedhi, Shukla Yajurvedi, one who does not go against one's Dharma. One
who knows Dharma Sasthras, one who is peaceful, one who is born in a
family of Vedic pundits even if he does not chant Vedas and one who does
Gayathri Japa without fail. Only these can participate in Sradha.

225. If you do not get Brahmins, father-in-law, uncle, guru, daughter's son
and the priest who helps us in performing Sradha can represent in the
Sradha. Some Rishis say that daughter's son has a special place in this.

226. Who should not represent? Those who do not know Vedas, those who
do not have wife or son, one who works under people lower than him, one
who works in government, priests of Sudras, people who do not observe
Vruthas, people affected by leucoderma, leprosy, people with Damaged nails
or damaged teeth, people who steal, atheists, eunuchs, those who drink
alcohol, people who earn money by singing or playing musical instruments,
people who have extra limbs like fingers, people who want to be
recommended for eating in Sradha, people who hate Vedas and Brahmins,
people who find fault with Vedas and Brahmins, those who do not do Sradha
of their parents, people who have returned after crossing the sea, people who
have taken food in a Sradha in the previous day, people who accept sinful
Dhanas should not take part in the Sradha as Brahmins.

227. If we accept wrong type of people in Sradha, what we give will not reach
the pithrus. If a man, who has not learnt Vedas, eats in a Sradha, when that
Brahmin and the performer reaches hell they will be asked to take as many
iron balls as much as the number of hands of food taken by that Brahmin.
228. If we do not get those who have learnt Vedas, at least we should take
those who chant Gayathri, the mother of Vedas properly. It is a sin to employ
Brahmins, who are not Brahmins any more.
229. We have to first show hospitality to Visva Devas first and then only to the
one who represents the Pithrus. Like that, when we send them after the
Sradham, first we have to bid farewell to Brahmin who represented Visva
Devas.
230. When we are washing the feet of Sradha Brahmins, on the northern
side, we have to make a square of 12" with cow dung.

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231. On its southern side, we have to make a circle of 12" diameter for
washing feet of the Brahmin representing Pithrus again by cow dung.

232. In between these, there should be at least a distance of 6". We have to

take care that the water used to wash the feet of one Brahmin should not
touch the water used to wash the feet of the other Brahmin. Some people
either put a wet cloth or rice husk in between them.

233. Wearing the Pavithra, you have to worship with rice Deva Mandala
(square) and with Yellu (gingili) the Pithru Mandala. While we are washing the
feet of the Brahmin, we should remove the Pavithra and keep it on our ears.
In Deva Kunda, put the Durba on the eastern side and in Pithru Kunda, Durba
should be put on the southern side.

234. We have to apply ghee on the sole of the feet and thumb of the Brahmin
chanting "Shukramasi". After washing our hand saying "Kandathvaaram", we
have to apply cow dung.

235. Brahmana should face the east and the one who does Sradha should
stand facing the West. The water should be poured by the wife and using
both hands starting from the south, we have to wash both the feet.

236-238. We have to wash their feet chanting the following three slokas:
1. Samastha sampath samvapthi hethaa,
Samudhitha aapathkula dhooma kethava,
Apara samsara samudhra sethava,
Punanthu maam Brahmana pada pamsava.
This means that let the dust of the feet of the Brahmin, which can give
me all wealth, which removes all the dangers faced by me and which is
like a bridge helping me to cross the shore less sea of Samsara, make
me pure.
2. Aadhi vyadhi haram nrunaanam, Dukha daridrya nasanam,
Sri Pushi keerthitham Vandhe Vipra sri Pada pankajam.
Meaning: I salute the lotus like feet of the Brahmin, which removes the
diseases of the mind and body and which grants me wealth, health and
fame.
3. "Viprougha darasanath Sathya ksheeyanthe paparasaya,
Vandanath mangalavaapthi, archanath achyutham padam.
Meaning: Seeing a crowd of Brahmins, the crowd of sins would fly
away. If we salute them auspiciousness will come and if we worship
them we will get salvation.

239. After we propitiate the Viswa Deva in the Sradha, after telling the
manthra, we should put the rice from his right leg to head, from bottom to top.
We should wear the sacred thread over the left shoulder.

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240. When we do the same thing for Pithrus, we should put the sacred thread
on right shoulder (Pracheena Vidhi) and put the gingili from head to his left
leg from top to bottom.

241. People who are rich should buy white silk dhothi every year and give to
the Brahmins or at least give a Dhothi with Silk Zari border. We have to either
give three or two or at least one Vasthra to the Brahmin. Giving a cloth
without border is not that good.

242. If the cloth with a black border is given, then the pithrus would go to hell
and so they will curse us. So we should always give cloth with red border.
That which has been washed by a washer man or that which was worn by
someone else should not be given. New cloth should be bought and on the
morning of Sradha, after we take bath, it should be dipped in water and then
dried to become eligible to be given as Dhana,

243. If we are not able to get suitable cloth, we can give its cost as dakshina.
If we cannot afford it, we can give a new sacred thread instead of cloth along
with some cash present.

244. If we give the sacred thread before the start of the Sradha and they wear
it, that sacred thread can be retained. But if we give after they are propitiated,
then they will have to change it the next day.

245. Before we start the Sradha, we have to give the Brahmins oil. It is a
hospitality shown to the manes and for the stool to go out easily for the
Brahmana. After he takes bath and wears the madi (untainted cloth), the
Sradham starts.

246. Similarly for cleaning the mind of Brahmin, Ellurundai (sesame jaggery
balls) is to be given and to make his language pure, Thamboola is offered.
Some people do not offer this because they think that nothing should be
eaten before the Sradha. The general rule is to follow the customs followed
by our family.

247. Aachamana should be done only after removing the Pavithram from
hand. Similarly the feet of the Brahmins should not be washed wearing the
Pavithram. We should not apply sandal paste wearing Pavithram. At those
times, Pavithram should be kept above left ear.

248. The feet of the Brahmin should be washed only up to the ankle.

249. The cooking for Sradha should be done using ghee. Some sages say
that we should not use gingili oil and coconut oil. But since pure cow ghee is
not easily available and since we use gingili in the Sradha, learned people
say that cooking can be done in good Gingili oil.

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250. Since some sages say that coconut can be used in Sradha, some
people say that coconut oil also can be used. We should not add anything
new to the family usage.

251. The food ritually offered to the pithrus can be taken only by those clan
members who have ten day taint from events in our family. Even those who
have three day taint should not eat it. Some people say that those fried in oil
is okay to be taken by any one. Others if they take the food offered to Pithrus
should do redemption before doing their usual rituals.

252. The remains of food offered during Yekodishta should not be even eaten
by ten day taint clan members.
253. Black gram, black gingili, wheat, green gram dhal, jaggery, khandasari
sugar, cumin, pepper and samba rice can be used for cooking in Sradha.
254. Some people say coconut, mustard, snake gourd, wood apple and
cucumber can also be used for cooking. Some people do not add these. So
do according to family custom.
255. Ash Gourds, chilies and asafetida are banned from being used during
Sradha. Ash Gourd grew out of an asura called Kooshmanda, Chillies came
from outside the country and Asafetida is a resin from a tree and is supposed
to be the result of the sin of Indra.
256. Perandai (Cissus), curry leaf, bitter gourd, plantain, mango, jamun fruit,
lemon, colacasia, elephant foot yam, lime, sweet potato, cluster beans, lab
lab beans and jack fruit can be used during Sradha. Among these black
gram, honey and jack fruit are greatly liked by Pithrus.

257. The following should not be used for Sradha: cow pea, horse gram,
Bengal gram, tur dhal (thuvarai paruppu), ash gourd, bottle gourd, drum stick,
curd made of buffalo milk, asafetida, pomegranate should not be used.

258. Pithrus are peace loving people and so we should use all material which
are Sathvika in nature only.

259. On Sradha day no one except those born in our caste can take food in
our house. Some people due to pity or due to their affection offer food for the
Panchamas and Shudras on that day, That is wrong and Pithrus will curse us
if we do it.

260. It is known that the great savant Sridhara Ayyaval fed a Panchama on
the Sradha day and that Ganges water came in the well of his house to purify
him.

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261. He was not the one who used to go against shastras, On all days he
used to feed everybody. God who wanted to test him and prove his greatness
to the world came as a guest in his house. If you can make Ganges come in
your well, you can also do it.

262. That day vessels have to be washed by us, the place has to be washed
by us, cloths has to be washed and dried, cooking also has to be done by us
without drinking coffee and so many other rules should be observed on a
Sradha day. If these are all not observed, performing Sradha is a waste.

263. In the Sradha, maternal grandfather, uncle, disciple, daughter's son,

nephew and son in law should not represent as Brahmins in a Sradha.

264. Due to certain sages permitting and due to practice, daughter's son can
be permitted.

265. On Sradha day and previous day, the one who does Sradha should not
clean his teeth with stick or brush, should not walk a distance and should not
carry a burden. We should not fix and invite a Brahmin and later cancel it. We
should not keep sandal paste on vessels made of mud.

266. Cooked Dhal, Payasam and Ghee should be served on the right side of
the leaf. Dhal and Ghee should be kept on a separate leaf piece in the
Dhonnai (leaf cup). All preparations where salt is added should be kept on the
front leaf. In sradham, food is normally served on two leaves (one front leaf
and the second leaf kept slightly behind on the first leaf).

267. In the Parvana Sradha, Viswedevas called Puroorava and Aardrava

should be worshipped. In Mahalaya Sradha, Viswe Devas called Thuru and
Ruche should be worshipped. In Nandhi Sradha, Viswedevas Sathya and
Vasu should be worshipped. In Spindikarana, Viswedevas called Kala
Kamuka should be worshipped.

268. In Yekodishta, Masika, Sapindikarana, Nandi Sradha and Gaya Sradha,

Abisravana (Manthras when Brahmins are taking food) should not be there.

269. The one who is selected as Viswedeva should wash his hand only after
the one who represents Pithrus washes his hand. The same thing is true of
Aachamana.
270. When the Brahmins are eating, if the food being eaten by one falls on
other man's leaf, the Brahmins should touch the leaf further. After removing
the leaf and cleaning that place with cow dung, fresh leaf should be again put
in another place and food should be served again.

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271. If by the time we send away the Brahmins, after taking food, fire is put
out. That day we have to starve and redo the Sradha next day.

272. If the pinda meant for the crow is eaten by some other animal before
crow touches it or if is eaten by a dog or if Sudras see it, we have to starve
that day and do the Sradha again the next day.

273. The rice and other preparations should be served to the Brahmins
without favoritism. But Dakshina can be given according to the capacity of
those Brahmins. But good people do not do that.

274. After Pinda Pradhana, few rice that is remaining should be eaten after
saying Manthra. After eating it, worship of Viswedevas can be done. Some
people only smell it. Do as per your family custom.

275. People who do not have sons, if they give the center Pinda to their wife
saying the Manthra abhandhava, then they will get a son. Other Pindas
should be put in fire or water.

276. The vessels used to prepare food for sradha should not be cleaned by
Sudras. The leaf used by Brahmins to take food should be buried in the soil. If
Sudras touch that leaf or Dog eats from it, then the entire Sradha is a waste.

277. The leaf used by Brahmins to take food should be removed before they
start to tell the blessing Manthras (Swasthi Vachana). The area should be
cleaned after Pinda Pradhana.

278. The Brahmins should not touch each other till the Sradha is over. They
should eat silently. While eating food, suppose they say the food is good, the
Pithrus will not eat that food.

279. Before the leaf of Viswedeva, you have to draw a line by water and
spread cooked rice over it and then pour water over it. This is called
Vikiranna.

280. "Asomabacvhaye deva Yagna bhaga vivarjitha, thesham annam

prathaasyami vikiram Vaiswa devakam" is the manthra for offering Vikiranna.
This means I offer this Vikiranna to devas who do not get share in the Yagna,
because they have not drunken Soma Pana."

281. In front of the leaf of Pithrus, then we have to draw a line with Gingelly
mixed water, keep cooked rice on them and pour Gingelly water over it. This
is called "Paithruka Vikirannam."

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282. Asamskrutha prameethaa ye thaginyoya, kula sthriya dasayami thebhyo
vikirannam thabayaschu paithrukam" is the mantha which means that I offer
this to Pithrus for whom death ritual has not been done and those Kula Sthree
(women) who sacrifice.

283. After keeping the Vikiranna, we have to keep our Pavithram on our ears
and then do two aachamanams, keep Dhurba facing south and over that
keep Vayasa Pinda (Pinda for crow) Since this Pinda is offered to the crows,
it is called Vayasa Pinda.
284. "Ye agni daktha, Ye anagni daktha, yevaa jathaa kule mama, bhoomou
dathena Piindena trupathayaanthu Param gathim" is the manthra to be
recited and this would mean "To all those who are born in my clan, to those
who were burnt by fire and to those who were not burnt by fire, let them get
satisfied by the Pinda that I am keeping on the earth."

285. The vayasa pindam should be kept on earth, in a place where dogs
would not come and should not be visible to other caste people. First we have
to pour water, put the sacred thread on the right shoulder and then call the
crow. Once it seems Lord Yama took the form of a crow and then he told his
devotee that if Pinda is given to the crow, then Yama will not trouble our
ancestors. And so offering Vayasa Pindam in Sradha and daily offering
cooked rice to crow before we eat is a must.

286. When Bhishma and Sri Rama were offering Sradha Pindam, it seems
their manes came and received it. But they said, since the Mantra says, we
are keeping on earth, we would not receive from you, but take it from earth.
So we also should follow rules and believe that our Pithrus are present during
the Sradha.

287. If the crow takes the Pinda facing east, our wealth will increase, if it
faces south, we would get ill. If it takes facing west, we would go to some
other town. If it takes facing north, our life span will increase. If it does not
take it at all, sorrows will increase.

288. We should address the Pithrus and ask them, "Anna seshai kim
Kareyatham?" (what to do with the food that is remaining?). They will say
"Ishtais saha bhojyatham" (eat it with people who love you). Because of this
mantra, some people say that the food can be shared with friends. This is
wrong.

289. Since Sastra says that only our clan members who have ten day taint,
can eat that food and learned people also follow that custom, we also should
do like that. We should not interpret that we are disobeying the order of
Pithrus, but take it as the order is forever and refers all the food that remains,
which should be shared with friends.

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290. Anna sesham indicates only cooked food and ishta are those clan
members with ten day taint whom we like. This should be strictly followed.

291. If Sradha comes on Ekadasi day, the one who performs Sradha, his wife
and children should definitely take food on that day. Sradha which comes
only yearly once is much more important than Ekadasi which comes twice a
month. Pithru Sesha will bless us and also give us the effect of observing
Ekadasi.

292. If widows perform Sradha for their husband on Ekadasi day, they have
to eat the Sradha Sesham. If they think that Ekadasi is more important and do
not take food, Pithrus would be made to eat dirty food.

293. If Sradha for father or brother comes on Ekadasi day, ladies with
husbands living (Sumangali) can eat the Pithru Sesham but a widow should
not eat it.

294. The Sradha Sesha of father in law and uncle can be eaten by son-in-law
and nephew respectively.

295. Fruits, milk, curd, butter milk, ghee, honey and uncooked vegetables do
not have Pithru Sesha,

296. If a Brahmin eats Brahmanartham, immediately he should wash his feet,

do Aachamana and chant Gayathri ten times and then drink water. If he does
not do it, he is not eligible for performing Sandhya Vandana that evening.
297. Even if he does that, he is not eligible to perform Oupasana that
evening. He can get it done by his disciple or wife. He cannot go to the
temple that day.
298. After giving Dakshina to the priest on Sradha day we say,
"Datharo nobhi varthanthaam Veda santhathi revana,
Sradha cha mavyapakath bahu deyancha nosthu."
Meaning "Oh Pithrus, let my Wealth children and Vedas grow. Let Sradha
(sincerity) not go away from me. Let me get sufficient Wealth to do Dhana.
299. "Annancha no bahu bhavethj, athitheekuncha labhemahi,
Yachitharascha nassanthu masdaya kishma kanchanaa."
Meaning "Let me get lot of material fit to be eaten. Let lot of guests come to
my house. Let beggars come to me. Do not make me beg with other people."

300. The Brahmins who represent Viswedevas and Pithrus, slightly modify
these slokas and bless us using them.

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301. When Brahmanas, after food, take leave of us, we should go round
them, talk some hospitable words and also greet them in their mother tongue.

302. "Pathra saakhadhi dhanena klesithaa yooya mithrucha,

Thath klesa jatham chithethu vismruthya kshanthu marhana."
Meaning "I troubled you, fit for great hospitality, by offering you leafy
vegetables, please do not keep that in mind, forget it and pardon me".

303. Paraheni Tharpanam This should be done the next day of Sradha in the
early morning and not immediately after Sradha on the same day.

304. Some people do it after Pinda Pradhanam. This is not correct. If

someone takes food, offering them water after some time, is only proper.
After feeding them on Sradha day, we should offer water in the form of
Paraheni Tharpanam only on next day. If you do it on the same day, it looks
like we are giving food to Pithrus and ordering them to immediately take water
as we do not have time.

305. Sasthra are the orders of God and we have to follow it. We should not
find fault with it. In some type of Sradhas there is no Partaheni Tharpanam. In
some Sastras, it asks us to immediately do it and in some cases it asks us to
do it the next day.

306. What are those Sradhas where Paraheni Tharpanam is not there? If
father is alive and mother is no more, in the Sradha done to mother, there is
no Paraheni Tharpanam. In case of Sapindikarana Sradham, Anumasika
Sradham and Nandhi sradham, there is no Paraheni Tharpanam.

307. What are those occasions where Paraheni Tharpana should be done
immediately? Except in case of Sradha for mother and father and in case of
Sakrunmalaya Sradham, in all other cases Paraheni Tharpanam should be
done immediately. We should get up at 4 A.M. of the next day (Brahma
Muhurtham), wash our hands and legs, gargle, take bath and then do
Paraheni Tharpanam. Then we have to clean our teeth, take bath again and
do the morning ablations.
308. If we do not get up at proper time and the dawn is over, then only after
finishing Sandhya Vandanam, the tharpanam should be done. By that time if
we are not clean, then we have to take bath and do the Tharpanam.

309. Can we clean our teeth on Sradha day? Sasthra says that without
washing teeth, without answering calls of nature and without taking bath, no
ritual should be performed. Same Sasthra says that we should not clean our
teeth on Sradha day. Is this not contradictory?

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310. But if we massage the gums and teeth gently and gargle, our mouth
would become clean. If we do it hard, due to the gums getting dry, we will feel
immediately hungry.
311. Normally in Amavasya and other Tharpanas, Tharpana is done to
mothers side also (maternal grandparents, maternal great grandparents and
one more generation). But in Parheni Tharpanam, it is given to only our clan
and not to mother's clan.
312. Apart from the Tharpana we do on Sradha days, Tharpana done during
Ardhodhaya and Mahodaya periods and Tharpana done in sacred rivers, a
house holder is supposed to do 96 tharpanas in a year. It is termed as
Shannavathi Sradha / Tharpana.

313. In the Shannavathi Tharpanas 12 Month beginnings, 12 Amavasyas,

and 16 Mahalaya days are included.

314. On a single day, we are not supposed to do two Tharpanas. When

people do on all 16 days of Mahalaya on the Amavasys day in Mahalaya
Paksha, they have to do two Tharpanas.

315. If Sankaramana, Amavasya Ardhodhaya and Mahodhaya come together

on the same day we have to only do Ardhodhaya or Mahodhaya
Tharpanams.

316. Those who do Tharpana on all 12 Sankramana days, if Sankramana

comes along with Amavasya, on the two Ayana days, and two Vishu days,
First Sankaramana Tharpana should be performed and then Amavasya
Tharpana should be performed. In all other 8 sankramana days, if Amavasya
comes, we need to do only one Tharpana.

317. After the property is divided between brothers, each of them has to do
Sradha separately.

318. After property is divided, Sradha should be done separately. But if father
is no more and mother is alive, yhe Sradha has to be done in the place she
lives. If mother and children live separately, the mother should feed two
Brahmins.

319. If there is no property to divide, if the brothers are living separately then
also they should do Sradha separately. If they happen to be in the same
place, they should employ different set of Brahmins, separately cook rice and
Payasam and using all other cooked things commonly and do the Sradha.
They have to do Homa separately.

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320. Like this Tharpana also has to be done separately by the brothers.
When many people individually do Tharpana and Sradha, the pithrus become
very happy and bless them all.

321. Sasthra says that Nandhi Sradha should be performed in case of

Samskaras like Nama Karanam, Yagnopaveetha Dharanam etc.

322. Special Aacharas for ladies:

1. You should not be without the thilakam on forehead even for a minute.
2. You should not scratch your head with both hands.
3. You should not break ash gourd.
4. Pregnant women should not break coconuts. They should not be in the place
where coconut is broken.
5. It is a great sin to prevent husband and wife from joining together. If somebody
prevents their being together, they will become widows for 21 generations.
6. We should not clean the home with a broom stick at night. Even if we sweep, that
trash should not be put in the street at night. We should not gather and heap trash.
If we do it, god will prevent us from being with our near and dear ones on important
days like marriage.
7. You should get up very early morning, sprinkle cow dung water in the courtyard
and draw Rangoli. If they do not do it, in the next birth they will be born as very poor
people.
8. As soon as leaf is spread to eat, the ladies should draw a square below the leaf
with cow dung water.
9. Cooked vegetables or cooked rice should not be served with hand. If done it is
equivalent to beef.
10. Any charity without permission of the husband, will not lead to any result. If you
undertake fast without his permission, his lifespan would be reduced by one day.
11. Never say any particular item is not there; but say, please buy that.
12. You should not cry and shed tears for anything. Wealth will not stay in the
house where a woman sheds tears.
13. While serving food, after serving one person, the remaining should not be
served to the next person. If you serve with a ladle this problem is not there. i.e.,
this rule is not applicable to food being served with ladle.
14. After curd rice is eaten, we have to enquire once more whether more rice is
needed by any one.
15. Ladies should not sit or walk without tying their hair.
16. If they get angry, they should not use harsh words.
17. Putting Kumkumam would give long life to husband.
18. Protecting of virtue and behavior according to rituals would increase life span of
husband.

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Yajur Vedi Avani Avittam
Compilation and Translation by P. R. Ramachander

The duty of all Brahmins is to learn Vedas and preserve it by constant

recitation. But this is not being done due to the very fact that in this
competitive world, they are forced to earn a living. As redemption all
Brahmins are supposed to observe Upakarma every year. This is also called
Avani avittam. This is the only festival which is 100% male centric for a Tamil
Brahmin. I am giving below the list of rituals to be performed during
Upakarma, the manthras to be used as well as the meaning of such
manthras. Being not an expert on rituals or the Vedic Sanskrit, I have
depended totally on the Tamil translation of the Upakarma (in Sandhya
Vandana Bhashya) done by the great Brahma Sri Anna and published by Sri
Ramakrishna Math, Chennai. As a token of my great respect to this great
person, I dedicate this English translation to Brahma Sri Anna. The rituals for
Rig Vedhis are almost similar but are very different for Sama Vedis.

I am giving below the religious rules to be followed for doing Upakarma as

given in the book Samkshepa Dharma Sasthra, published from Madras as
per the desire of late Paramacharya of Kanchi:

Upakarma (Annual redemption Ceremony):

This has to be observed both by Brahmacharis and family men. It consists of
two parts. Upakarma (Redemption) and Uthsarjana (learning of Vedas).
These help the already learnt Vedic chants shine with great vigour. Any
actions done with such strengthened Vedic chants, would give good and
better results. Due to our using Vedic chants for various purposes as well as
our not being in a position to follow all the rules, make such chanting of
Vedas very weak. So it is necessary to do Upakarma and Uthsarjana every
year.

I. Kathyayana:
By the annual performance of Upakarma and Uthsarjana by the Brahmins,
The power of the already learnt Vedic chants will increase.

II. Gargya:
Krishna Yajur Vedis should do it in the Pournamasya of the month of Sravana
(avani in Tamil and Chingam in Malayalam. It occurs during august
September), Rig Vedis in the Sravana Nakshatra of Sravana Masa. The day
should not be the beginning of the month or eclipse. Upakarma should not be
done if it is eclipse or first day of the month (Solar month)

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III. Gobhila:
Krishna Yajur Vedis, who have learned the Taithreeya branch of the Krishna
Yajur Veda should do Upakarma on the full moon day of the month of
Sravana. Rig Vedis should do it in Sravana (Thiruonam) star and Sama Vedis
should do it in Hastha star. For Krishna Yajur vedis, the pournami Thithi
should be there from the morning till noon. This is called Oudhayakhi.

IV. Smruthyanthara:
If Pournami and Prathama join after 12 nazhigai after sun rise (called Sangha
kala - 4 hours 48 minutes) and before noon, that is the proper day for annual
chant of Gayathri (Gayathri Japam). If it joins before this time then previous
day is Upakarma and next day Gayathri Samitha Dhanam.

V. Thithi Darpanam:
Rig vedis should do Upakarma on the day when during sun rise Sravana star
is there.

Yajur vedis should do when Pournami extends beyond 4 hours 48 minutes.

Sama Vedis should do it when Hastha Nakshatra extends beyond this time in
month of Bhaadrapada (Purattasi/Kanni/September-October). If the Simha
Bhadrapada is not holy due to Moudya, then they (Sama Vedis) should do it
in Kanya month during Krishna Paksha (waxing period of moon).

For Rik Vedis the lord of the Shaka (branch) is Guru, For Yajur vedis it is
Shukra, for Sama Vedis it is Angaraka and for Atharva Vedis it is Bhudha. So
they should do upakarma when the Lord of their Shakha is powerful. If these
planets are in Moudya (powerless) or when there is eclipse or when there is
month beginning, Upakarma should not be performed on that day.

For Yajur Vedis, Pournami in Sravana month is important. If it is bad then

they can do in Pournami of Aashada (AAdi/karkidaka/july-august) month. If
that also is bad, then they should do in the Pournami of Sravana month after
carrying out redemption rituals.

Rik Vedis should do Upakarma in Sravana star in the month of Sravana. If

there is dosha during that period, they can do it instead on a day in the same
month when Hastha star and Panchami Thithi is together.

Shukla Yajur Vedis should do Upakarma on the full moon day of Sravana
month. If that has dosha they can do it on Sravana star of the same month or
on the day when star Hastha and Panchami thithi are together in the same
month and if even that is unsuitable they can do it on the day when Hastha
star is there in the Sravana month. They can also do it in the full moon day of
the Bhadhra pada month. The decision has to be made based on the family
custom.

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Brahmacharis should do Upakarma after hair cutting. Yajur Vedis should start
learning Vedas (Uthsarjanam) on a full moon day of the Pushya month. If this
is not suitable they can do it in Magha (Maasi/Kumbha/ February-march)
month also.

VI. Sandilya:
Upakarma should not be performed with wet cloths. If it is done, it is termed
as Rakshasa. During Upakarma, a new sacred thread should be worn, that is
Upakarma should be done with new cloths and new sacred thread by
everyone and in case of Brahmachari they should wear in addition a new belt,
new deer's skin and new staff.

The ritual of Upakarma consists of 7 parts on the Avani Avittam (Upakarma

day) followed by Chanting of Gayathri Manthra, the next day. What is given
below is in the order that it has to be performed:

1. Yagnopa Veetha Dharana Manthra (Manthra for wearing Poonal -

Sacred Thread):

a. Perform Aachamanam.

b. Repeat:
Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.
c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!

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d. Mamo partha samastha duritha kshaya dwara sri parameshwara
preethyartham
Sroutha smartha vihitha sadachara nithya karmaanushtanaa yogyatha
sidhyartham brahma teja abhivrudyartham yagnopaveetha dharanam
karishye.
For getting rid of all difficulties and to please lord Parameshwara and also to
increase the power that comes when one is a Brahmin, I am wearing this new
sacred thread.

e. Yagnopaveetha dharana maha manthrasya

Parabrahma rishi (Touch forehead) The sage is Parabrahma
Trushtup chanda (touch below nose) The meter is Trushtup
Paramathma devatha (touch heart) The god addressed to is Paramathma

f. Yagnopaveetha dharane viniyoga

Wear Poonal one by one by reciting (poonal should be held by both hands,
the tie in the poonal being held above by the right hand facing upwards):

Yagnopaveetham paramam pavithram praja pathe,

Yat sahajam purasthad aayushyam
Agriyam prathi muncha shubram yagnopaveetham balamasthu theja.
This sacred thread is very holy and was created along with Lord Brahma and
is capable of giving long life and primacy, it is pure white in colour and would
grant me strength as well as splendour

g. After wearing all poonals one by one do Aachamanam

h. Remove the old poonals and break them to pieces by reciting:

Upaveetham bhinna thanthum jeernam kasmala dooshitham, visrujami jale
punarbrahman varcho deergayurasthu me.
I am removing the old sacred thread which is broken, weak and dirty. Oh God
grant me long life and light of wisdom.

i. Do aachamanam.

2. Kamo karshet Japam (Vedic Chant to get rid of sins committed due to
passion, anger and avarice):

a. Perform Aachamanam.

b. Repeat:
Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.

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c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!

d. Mamo partha samastha duritha kshaya dwara parameswara

Preethyartham
For getting rid of all difficulties and to please lord Parameshwara

Tadeva lagnam sudhinam tadaiva, tharaa balam chandra balam thadaiva,

vidhya balam daiva balam tadaiva, Sri Lakshmi pathe aangriyugam
smaramaami
For getting the proper holy time, for getting strength of stars, for getting the
strength of moon, for getting strength of knowledge, for getting support from
God, I again and again meditate on Vishnu who is the consort of Goddess
Lakshmi.

Apavithra pavithro vaa sarvaavasthaam gathopi vaa, ya smareth pundari

kaksham, sabahyanthara suchi, manasam vaachikam paapam, karmanaa
Samuparjitham, sri Rama smaranenaiva vyopahathi na [Link] rama
Rama
For making the unholy, holy in case of all situations, I meditate on the lotus
eyed God and for getting external and internal cleanliness from the sins
committed by the mind as well as word and the sins which were earned in
performance of duties, there is no doubt the only way is to remember the
name of the God Rama-Rama, Rama

Tidhir Vishnu, Tatha vaara, nakshatram Vishnu reva cha

Yogascha karanam chaiva sarvam Vishnu mayam Jagat,
Sri Govinda, Govinda, Govinda
Today the thithi is Vishnu, and so is the day and star, By yoga as well as
performance of action the whole universe is filled by Vishnu. Govinda,

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Govinda, Govinda.
Aadhya sri bagavatha mahaa purushasya Vishnor Agnaya,
Pravarthamanasya, Aadhya brhmana, dweethiya parardhe, swetha varaha
kalpe,, Vaivaswatha manvanthare, ashta vimsathi thame, kali yuge, prathame
padhe, Jamboo dweepe, Bharatha varshe, Bharatha kande, Mero dakshine
parswe. Asmin varthamane, vyavaharike prabhavaadheenam sashti
samvatsaranaam madhye,
In the beginning due to the wish of Lord Vishnu, the world started functioning
and the first Brahma was created. In the second division in the age of the
white boar, during the rule of Vaivaswatha Manu, in he 28th part Kali Yuga, in
the first division, in the Island of Jambu (Jamun) fruit, in the continent of India,
in the country of India, to the south of the mountain Meru, in the middle of the
60 year cycle of years starting from Prabhava

------ nama samvatsare, Dakshinaayane, Greeshma rithou, kataka mase,

shukla pakshe, aadhya pournamasyam shubha thidou, ------- vasara
yukthayam, --------- nakshatra yukthayam, shubhayoga, shubha karana evam
guna, viseshana visishtaayam, asyam pournamaasyam shubha thithou,
taishyaam pournamaasyam adhyot sarjana akarana praayaschithartham,
samvatsara praayaschithartham, cha ashtothara sahasra samkhyaa "kamo
karsheth manyura karsheth" ithi maha manthra japam karishye.

e. Then chant "Kamo karsheth manyura karsheth namo nama" 1008 times

in the ------ year, in the southern solastice, in the Greeshma season (August-
september), in the waning period of the moon on the good Pournamasi (full
moon) thithi, on ------- day, on ---------- nakshatra, in the good yoga, in the
good karana, and in the good thithi of pournamasi which has all the good
qualities described, for performing the annual redemption for not doing the
prescribed rituals and for doing the annual redemption, I chant
"Kamokarsheth manyura Karsheth (pardon for the lapses committed out of
anger, passion and avarice)", 1008 times

f. Afterwards perform Aachamana and say

Kama manyu upastham karishye, Om tat sat brahmaarpanam asthu.
I am ending this kama Manyu Japa, I am dedicating this to Brahma.

After wards perform Madhyahneekam (the ritual of the noon).

3. Brahma Yagnam (Sacred ritual of Brahma):

(This is a daily ritual normally to be performed at noon.)

a. Perform Aachamanam.

b. Face eastern direction and repeat:

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Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.

c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!

c. Mamopartha samastha duritha kshya dwara sri Parameshwara

preethyartham Brahma Yagnam karishye. Brahma yagnena Yakshye.
I observe Brahma Yagna for removal of all my problems as well as for
pleasing Lord Prameshwara

d. Chant and clean the hands with water

Vidhyudasi paapmanam vidhya me paapmanam ruthath Sathya mupaime
Oh great God you are like the lightning among clouds and know the sins
committed by me and I seek your true self from the playful one.

Do achamanam thrice, wipe your lips twice, touch water once, sprinkle water
on left hand and leg and touch head eyes, nose ears and chest

And then chant

Om Bhooo tatsa vithurvarenyam
Om earth, The God who is worthy and eligible

Om Bhuva Bhargo devasya Dheemahi

Om Bhuva loka, meditate on the luminous light of God

Ogum suva Dhiyo yona prachodayath

Ogum Suva Loka, God make my intellect shine

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Om Bhooo Tatsa vithurvarenyam Bhargo devasya dheemahi
Om earth, Meditate on the luminous light of that God who is worthy and
elegible

Om Bhuva Dhiyo yona prachodayath

Om Bhuva loka, God make my intellect shine

Ogum Suva Tatsa vithurvarenyam Bhargo devasya Dheemahi Dhiyo yona

prachothayath
Ogum Suva loka Oh God who is worthy and eligible, I meditate on thine
luminous light, please make my intellect, shine

e. Chant Vedic manthras

Om Agnimeele purohitham Yagnasya Dheva mruthvijam, hotharam Rathna
Dhathamam
I salute Agni who stands first and leads us, who is the first God of all yagna,
who has the form of Rithvik (one who performs the ritual) as well as hotha
(one who benefits) and is the one who gives us matchless wealth.

Om Ishe Tworje Thwa vayavasthapayavastha Devo vassavitha prarpayathu

sreshtathamaya karmane
Hari Om. Oh cows, oh calves, for giving us Anna (food) and Rasa (taste) and
making us join in the great duty of worship of Gods, you go for grazing and
come back. Let the Saavithru deva (Sun God), give you good grazing. Om

Om Agna Aayahi veethaye grunano havyadathaye, ni hotha sadhsi bharhishi

Oh Agni you have to come, Please accept our worship because we sing your
praise.. Whatever we offer to you, please make it reach the concerned devas.
You who have been invited should occupy your place in the hall of yaga.

Om sanno devirabheeshtaya Aapo peethaye sam yorabhisravanthu na

Oh Gods of water Please satisfy not only those who are thirsty but fulfill all
our desires and bless us with all that is good, Let by your grace, all our
sorrow vanish and let us become happy.

After this recite, if possible, Vedic manthras that you know like Rudram,
Chamakam etc.

f. Sprinkle water round the head by reciting

Sathyam Thapa sradhayam juhomi
The Meditation is the truth, I desire devoted attention

g. Recite three times with folded hands:

Om namo brahmane namosthwagnaye nama pruthwyai nama oshadheebhya
namo vaache namo vaachaspathaye namo vishnave bruhathe karomi.

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Salutations to Brahma. Salutations to Agni (fire God), Salutations to earth,
Salutations to plants and climbers. Salutation to words. Salutation to the lord
of words (Brahaspathi). Salutations to Lord Vishnu (repeat this thrice)

h. Clean the hands again with water by reciting "vrushtirasi vruschame

paapmanamamruthath sathyamupaaga" (see "d" above)
Do aachamanam

i. Chant "Shuklaam Baradharam Vishnum, Shashi Varnam Chaturbuhjam,

Prasanna Vadanam Dhyaaye, Sarva Vighno Pashaantaye"

j. Do Pranayamam, "Om bhur bhuvah svah, Tat savitur varenyam, Bhargo

devasya dhimahi, Dhiyo yo nah prachodayat"

k. Mamopartha samastha duritha kshaya dwara sri parameshwra

preethyartham deva-rishi-pithru tharpanam karishye.
For removing all my sorrows as well as pleasing Lord Prameshwara, I do the
ritual of satisfaction of devas, sages and manes

l. Touch water and clean your hands

m. Do deva tharpanam (satisfaction of devas) by pouring water through the

tip of fingers

i. Bramodaya ye deva thaan devaan tharpayami

I satisfy the devas lead by Lord Brahma

ii. Sarvaan devaan tharpayami

I satisfy all devas
iii. Sarva deva ganaan tharpayami
I satisfy all the society of devas

iv. Sarva deva pathnis tharapayami

I satisfy the wives of devas

v. Sarva deva ganapathnis tharpayami

I satisfy all the society of wives of devas

n. Do rishi tharpanam (satisfaction of sages) by wearing yagnopaveetha

(sacred thread) as garland and pouring out water from the left side of the
palm.

i. Krishna dwaipayanaya ye rishaya thaan rishin tharpayami

I satisfy the sages lead by Veda Vyasa

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ii. Sarvaan risheen tharpayami
I satisfy all sages

iii. Sarva rishi ganaan tharpayami

I satisfy all the society sages

iv. Sarve rishi pathnis tharpayami

I satisfy the wives of the sages

v. Sarva rishi gana pathnistharpayami

I satisfy the society of wives of sages

vi. Prajapathim kanda rishim tharpayami

I satisfy the Kanda rishi called Brahma

vii. Somam kanda rishim tharpayami

I satisfy the Kanda rishi called Lord Moon

viii. Agnim kanda rishim tharpayami

I satisfy the Kanda rishi called God of fire

Put the Yagnopaveetham in normal fashion and pour water from the tips of
fingers

ix. Viswan devan kanda rishin tharpayami

I satisfy the Kanda rishi called Gods of universe

x. Samihithir devatha upanishada tharpayami

I satisfy the Gods of Upanishads presiding over Vedas

xi. Yagnigir devatha upanishada tharpayami

I satisfy the Gods of Upanishads presiding over fire sacrifices

xii. Varuneer devatha upanishada tharpayami

I satisfy The Gods of Upanishads presiding over water

Put the Yagnopaveetham (poonal) as garland and pour water by towards the
left of the palm

xiii. Havyavaham tharpayami

I satisfy the fire God who bears our oblations

xiv. Viswaan devaan kanda rishin tharpayaami

I satisfy the Kanda rishi called Gods of universe

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Pour water by the bottom of the palm towards body

xv. Brahmanam swayambhuvam tharpayami

I satisfy the Brahmam who is within me

xvi. Viswan devan kandarishin tharpayami

I satisfy the Kanda rishi called Gods of universe

xvii. Arunan kandarishin tharpayami

I satisfy the Kanda rishi Aruna who chariots the Sun God

Put the Yagnopaveetham in normal fashion and pour water from the tips of
fingers

xviii. Sadasaspathim tharpayami

I satisfy the lord who presides over everything

xix. Rig vedam tharpayami

I satisfy the Rig Veda

xx. Yajur Vedam tharpayami

I satisfy the Yajur Veda

xxi. Sama Vedam tharpayami

I satisfy the Sama Veda

xxii. Atharvana Vedam tharpayami

I satisfy Atharvana Veda

xxiii. Ithihasa puranam tharpayami

I satisfy the epics

xxiv. Kalpam tharpayami

I satisfy the eons

o. Only those who have lost their father (others go to step p) do Pithru
tharpanam wearing the yagnopaveetham on the right shoulder pouring water
between the thumb and index finger.

i. Soma pithruman yamo angiraswan agni kavyavahana ithyadaya ye pithara

thaan pithrun tharpayami,
I satisfy my manes lead by moon the leader of manes, Yama the god of dead
ones and Fire, the carrier of our offerings.

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ii. Sarvaan pithrun tharpayami
I satisfy all my manes

iii. Sarva pithru ganan tharpayami

I satisfy the society of manes

iv. Sarva pithru pathnistharpayami

I satisfy the wives of manes

v. Sarva pithru ganapanthnistharpayami

I satisfy the society of the wives of manes

vi. oorjam vahanthi amrutham grutham paya keelaalam parisruyatham

swadaastha tharpayatha me pithrun trupyatha, trupyatha, trupyatha
Please be the juice of food, nectar, Ghee, milk, honey and Jaggery water and
satisfy my manes, Satisfy, satisfy, satisfy

vii. Aabrahma sthambha paryantham jagat trupyathu

I satisfy this universe as long as Lord Brahma exists

p. Put the yagnopaveetha in the normal fashion

Pour water saying Om That sat Brahmarpanamasthu
And then do aachamanam.

4. Maha Samkalpam (after Madhyaanikam and Brahma Yagnam*):

a. Perform Aachamanam.

b. Face eastern direction and repeat:

Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.

c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.

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Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!
d. Maha samkalpam
Apavithra pavithro vaa sarvaavasthaam gathopi vaa, ya smareth pundari
kaksham, sabahyanthara suchi, manasam vaachikam paapam, karmanaa
Samuparjitham, sri Rama smaranenaiva vyopahathi na [Link] rama
Rama rama
For making the unholy, the holy in case of all situations, I meditate on the
lotus eyed God and for getting external and internal cleanliness from the sins
committed by the mind as well as word and the loins which were earned in
performance of duties, there is no doubt the only way is to remember the
name of the God Rama-Rama, Rama

Thithir Vishnu, Tatha vaara, nakshatram Vishnu reva cha

Yogascha karanam chaiva sarvam Vishnu mayam Jagat,
Sri Govinda, Govinda, Govinda
Today the thithi is Vishnu, and so is the day and star, By yoga as well as
performance of action the whole universe is filled by Vishnu. Govinda,
Govinda, Govinda

Aadya sri bhagawatha, Aadi vishno, Aadinarayanasya achinthyaya,

aparimithaya, sakthyaa, briyamaanasya, mahaa jaloughasya madhye,
In the middle of the great waters which are maintained by the power which
cannot be estimated of the primeval God, the ancient Vishnu and the Ancient
Narayana

paribrhamatham aneka koti brhmaandanam madhye,

In the middle of crores of rotating universes

eka thame, prithya aptejo vayvakaasaa ahankaradhi - mahada vyakthai-

aavaranair - aavruthe -
In the unified whole of Earth which is encircled by air and sky in a clear
fashion

asmin mahathi bramanda-karandaka-madhye

In the middle of our universe

aadhara sakthi - koormaa nandathi ashta diggajopari prathishtithasya, athala-

vithala-suthala-rasaathala-thalaa thala-mahaathala-pathalakyai loka
sapthakasya upari thale,

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Above the seven nether worlds of Athala, Vithala, Suthala, rasatala, Thala
Thala and Patala, where the basic power in the form of Varaha established
the world on the back of eight elephants,

punya kruthaam nivaasabhuthe bhoor - bhuvar-suvar-mahar-janarr-thapa-

satyaakhyai loka shatkasya adho bhage
Below the six worlds which are residences of the ones who do holy acts viz.
Bhuva, Suva, Maha, Jana, Thapa and Sathya

mahaa nalayamana phani raja seshasya sahasra phanaa mani mandala

mandithe,
Where the thousand heads of Adhi Sesha are spread everywhere,

dighdanthi-shunda dhanda-uttambhithe,
Where sounds roar in all directions,

panchasath koti yojana vistheerne,

Which is of the area of 50 crores yojanas,

lokaloka - achalena valayithe

Which consists of populated areas and mountains,
lavaneshu-sura-sarpi-dhadhi-ksheera-udakaarnavischa parivruthe,
Which is surrounded by the oceans of salt, Surapana (an intoxicating drink),
Sarpa, curd, Milk and water,

jambhu-plaksha-saka-salmali-kusa-krouncha-pushkarakhya saptha
dweepanaam madhye
In the middle of seven islands called Jambu, Plaksha, Saka, Salmali, Kusa,
Krouncha and Pushkara,

Jamboo dweepe,
In the Jamboo island,

Bharatha varshe,
In the continent ruled by King Bharatha,

bharatha kande,
In the sub-continent of India,

prajaapathi kshetre
In the area created by Lord Brahma,

dandakaaranya-chamapakaaranya-vindhyaaranya-veekshaaranya-
vedaaranayaadhi, aneka punya aaranyaanam Madhya pradeshe,
In the middle of the area surrounded by the forests of Dandakaranya,

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Champakaranya, Veeksharanya,Vedaranya and other holy forests,

karma bhoomou,
In the land of action

rama - sethu-kedharayoo madya pradaeshe,

In the middle of Kedharnath and the bridge built by Rama,

Bhaageerathi-Gouthami-Krishna veni-Yamuna-Narmadaa-Thungabadhraa-
Triveni-Malaapahaarini-kaveri- ithyadi, aaneka punya nadhi viraajithe,
In the area where several holy rivers such as Ganga, Gouthami, Krishna veni,
Yamuna, Narmada, Thunga Bhadra, Triveni, Malaprabha, Kaveri etc flow,

Indraprastha-Yamaprastha-Aavanthikaapuri-Hasthinaapuri-Ayodhyaa puri-
Maayaa puri-Kasi puri-Kanchi puri-Dwarakaa aadi aneka punya puree
viraajithe
In the area where cities like Indraprastha, Tamaprastha, Avanthikapuri,
Hasthinapuri, Ayodhya, Maya Puri, Benares, Kanchipuram, Dwaraka etc
shine,

Sakala jagat srushtu, parardha dwaya jeevana, bramana dweethiya parardhe,

Pancha sathabdhou
In the fifty years of the second parardha of Brahma who creates all the world
and lives two parardhas,
prathame varshe, prathame mase, prathame pakshe, prathame divasae,
In the first year, first month, first Paksha (moon phase) and first day,
aahni, dweethiye yame,
In the day time in the second yaama (four Yamas make 12 houurs),
trithiye muhurthe,
In the third Muhurtha (30 muhurthas make one day)
swayambhuva-swarochisha-uthama-thamasa-raivatha-chakshu shakheshu,
shatsu manusha atheetheshu,
After the period of the six manus called Swayambuva, Swarochisha, Uthama,
Thamsa, Raivatha and Chakshusha, (the kings who were ruling entire earth)

sapthame vaivaswathe manvanthare,

In the seventh Vaivaswatha manvanthara, (Vivaswan was a Manu)

aashta vimsathi thame,

In the twenty eighth Chathur yuga,

kali yuge,
In Kali yuga,

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prathame padhe,
In its first part,

Jamboo dweepe, Bharatha varshe, Bharatha kande, Mero dakshine parswe.

Asmin varthamane, vyavaharike prabhavaadheenam sashtya
samvatsaranaam madhye, ------ nama samvatsare, Dakshinaayane,
Greeshma rithou, Karkidaga mase, shukla pakshe, aadhya pournamasyam*
shubha thidou, --------- vasara yukthayam, ---------- nakshatra yukthayam,
shubhayoga, shubha karana evam guna, viseshana visishtaayam, asyam
pournamaasyam* shubha thidou,
In the island of Jambu, In the continent of Bharatha, In the country of
Bharatha, south of mount Meru, in the middle of the sixty year cycle of years
which is in practice. In the ------ year, in the southern solastice, in the
Greeshma season (August-september), in the waning period of the moon on
the good Pournamasi (full moon) thithi, on ------- day, on ---------- nakshatra, in
the good yoga, in the good karana, and in the good thithi of pournamasi
which has all the good qualities described

anaadhya avidhya pravarthamane asmin mahathi samsara chakre,

In the growing wheel of life which does not have any beginning and grows
through ignorance,

vichitrabhi karma gathibhi vichitrasu yonishu puna puna anekadha janithwa,

Being born in varied wombs due to Karma several times,

kenapi punya karma viseshena idhaanimthana manushye dwijanma

visesham prapthavatho,
But due to the holy deeds done, being born as a man and specially as a
Brahmin,

Mama jjanmabhyasa jjanama prabruthi ethath kshana paryantham,

And in the several births that I have taken till this time,

baalye, vayasi kaumare yowane vaardhake cha jagrath swapna sushupthya

avasthamsu
In the childhood, youth and elderly age and in the states of wakefulness,
dream and sleep,
mano vak kaya karmendriya jnanendriya vyaparai,
due to the dealings of mind, words, body and organs of action,
kama-krodha-lobha-moha-madha-mathsaryaadhi sambhavithaanam,
born out of passion, anger,. avarice, desire, exuberance and competition,
iha janmani janmanthare cha jnana ajnana kruthaanam,
in this birth and in all previous births, knowingly and unknowingly done,

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maha pathakanaam mahaa patathakanumanthratwadeenam,
Great sins and having been the cause for doing great sins,

samapathakaanaam upapaathakaanaam
normal sins and subsidiary sins

malini karanaanam
making things dirty

nindhitha dhana dhaano upa jeevanaadeenam

For having done hateful actions for the sake of earning wealth to lead a life,

aapathrikarananaam,
by giving and taking from unsuitable sources,

jathi bramsa karaanam,

for actions which lead to the deterioration of my caste,
vihitha karma thyaagaaadeenam,
For not doing rituals which should have been done,
jnanadha sakruth kruthanaam ajnanatha asakruth kruthaanam,
for having left actions which are proper knowingly and unknowingly doing
proper things,
sarveeshaam papaanam sadhya aapanodhanartham,
For redemption of sins of all these types,
aswatha narayana sannidhou-deva brahmana sannidhou-tryaa trimsath koti
devathaa sannidhou,
In front of the banyan tree, in front of devas and brahmanas, in front of 33
crores of gods,
sri visaalakshi sametha visweswara swami sannidhou-mahaa ganapathi
sannidhou-seetha lakshmana bharatha sathrugna-hanumt samedha sri rama
chandra swami sannidhou,
In front of Kasi Viswanadha accompanied by Visalakshi,, in front of Lord
Ganesa, In front of Lord Rama accompanied by Sita, Lakshmana, Bharatha
and Shathrugna,
sri rukmani sathyabhama samedha sri gopala Krishna swami sannidhou-hari
hara puthra swami sannidhou-sri lakshmi narayana swami sannidhou,
In front of Lord Gopalakrishna accompanied by Sathyabhama and Rukmani,
in front of lord Aiyappa., In front of Lord Lakshmi Narayana,
sraavanyaam pournamasyaam adhyopakrama karma karishye.
I start learning of Vedas in this Pournami with Sravana Nakshatra

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Thadangam sravanee pournamasi punyakale sareera shudhartam
shuddhodhaka snanam aham karishye
As a part of this during the Pournami and Sravana, for the sake of cleaning
my body, I take bath
Athi krura maha kaya, kalpanthahanopama,
Bairavaya namasthubhyam anujnam dathu marhasi
I salute Lord Bhairava who is very cruel, who has a big body,
Who does not have any similar ones in this age,
And take his permission to proceed further.
5. Yagnopa veetha dharana manthra:

After bath again change poonal by reciting manthra as given in S. No.1.

Please note that now a days very rarely people take bath after mahaa
sankalpam but do prokshana snanam i.e., bath by sprinkling of water on the
head.

6. Kanda Rishi Tharpanam

a. Perform Aachamanam.

b. Face eastern direction and repeat:

Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.

c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!

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d. Mamo partha samastha durida kshya dwara sri parameshwata
preethyartham sravanyaam pournamaasyam adhyoyapakrama karmangam
kanda rishi tharpanam karishye.
For getting rid of all problems that have occurred to me and for pleasing Lord
Shiva, in the pournami accompanied by Sravana Nakshatra, as a part of my
learning Vedas I do the oblation to Kanda rishis

Wear poonal as garland and do tharpanam using water mixed with thil (black
gingely) and akshatha
Each manthra has to be chanted thrice and tharpanam done.

i. Prajapathim kanda rishim tharpayami

I satisfy the Kanda rishi called Prajapathi

ii. Somam kanda rishim tharpayami

I satisfy the Kanda rishi called moon

iii. Agnim kanda rishim tharpayami

I satisfy the Kanda rishi called fire

iv. Viswaan devaan kanda rishim tharpayaami

I satisfy the Kanda rishi called devas of the world

v. Saahinkeer devatha upanishadha tharpayami

I satisfy Upanishads which are devathas of collections of Vedas

vi. Yagnigeer devatha upanishadha tharpayaami

I satisfy Upanishads which are devathas of collections of Yagnas

vii. Vaaruneer devatha upanishadha tharpayami

I satisfy Upanishads which are devathas of collections of Varuna

viii. Brhamanagum swayubhuvam tharpayaami

I satisfy the Brahmam which is within me

ix. Sadasaspathim tharpayami

I satisfy the presiding deity

Wear yagnopavita (poonal) in the normal fashion and then do aachamana.

7. Vedarambham

This is the most important part of Avani Avittam. We as Brahmins restart on

this day chanting of all Vedas and its branches symbolically

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Adhya poorvoktha evam guna viseshena viishtayam, asyam sravanyam
pournamasyam, Vedarambham karishye
In the Pournami of Sravana month which has the good qualities as told
earlier, I am starting the chanting of Vedas

Hari Om. EEshethworje thwam vayavastho payavastha devo vas savitha

prarpayathu sreshta thamaya [Link]
Hari Om. Oh cows, oh calves, for giving us Anna (food) and Rasa(taste) and
making us join in the great duty of worship of Gods, you go for grazing and
come back. Let the Saavithru deva (Sun God), give you good grazing. Om
(these are the first line of Yajur Veda)

Bhadram karnobhi srunuyama deva. Bhsadram pasyemaksha bhiryajasra.

Stirai rangai sthushtuva un sa sthanoobhi. Vyasema deva itham yadaryu.
Swasthi na indro vrudha srava, swasthi na poopa viswarveda, swasthi
nasthakshyor arishta nemi. Swasthi na brahaspathim dadhathu. Om
Oh devas, with your ears hear the good that we have to say. Oh people fit to
be worshipped, please see with your eyes the good we do. Let us pray Devas
with healthy body parts and body and attain the life span that the devas have.
Let Indra who has great fame give us all that is good. Let the Sun god who
knows everything give us all that is good. Let Garuda who does have any
obstacles in the way give us all that is good. Let Brahaspathi give us all that is
good.

Adatho darsa pournamasyai vyakhyasyama. Prathar agnihothram hruthwa.

Anyamavahaneeyam praneeya. Agnin vadadhathi. Na gatha sriyonya
magnim pranayathi. Om
We are now describing Amavasya and Pournavasya. We have to finish
agnihothra in the morning, then establish ahavanneeyagni and worship fire.
The widower should not worship any other havaneeyagni. Om (From
Apasthamba sroutha suthra)
Adha karmani. Aacharadhyani grahasthe. Udhagayana poorvapakshaha.
Punyaheshu kaaryani. Yagnopaveethina pradakshinam. Om
Now the ritual duties. These are to be done by Grahshthas as per teaching of
Acharyas. These have to be done in the Poorva paksha, day time and sacred
days. They have to be done with the sacred thread in the clock wise fashion.
(From Apasthamba sroutha Suthra)

Adhatha saamayacharikaan dharman vyakyasyama. Dharmagna samaya.

Pramanam Vedascha. Chathwaro varna. Om
We now tell the Dharma which is ancient and followed by our ancestors.
These are based on the Vedas and the words of the people who know
Dharma. There are four Varnas. Om (Apasthambha Dharma Suthra)

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Aye un. Rulrukh, A od, I ouch, Haya varat. Lan. Gnamadan nam. Jabhagn.
Gadadhsh. Jabagada Das. Khafachatath. Chatanav. Kapay. Sashasar. Hal.
Ithi Maheswara Suthrani
Aye ......... Hal. These are the Suthras of Maheswara (the great god)

Geernisa sreya. Dhenava sri. Rudrasthu namya. Bhago hi

[Link] nari. Dhanavan puthra. Om
Let our words lead to greet good. Let our wealth and cows grow. Rudras are
fit to be worshipped. Let God be worshipped by fire sacrifices. Let my lady
grow wealthy. Let my son become rich. Om (From Jyothisha suthra)

Agnimeele purohitham yagnasya deva mruthwijam. Hotharam rathna

dathamam. Om
I salute Agni who stands first and leads us, who is the first God of all yagna,
who has the form of Rithvik as well as hotha andis the one who gives us
matchless wealth.
(This line consists of the first words of the Rig Veda.)

Agne aayahi veethaye grunano havya dathaye, Ni hotham sathsi barhishi om

Oh Agni you have to come, Please accept our worship because we sing your
praise.. Whatever we offer to you, please make it reach the concerned devas.
You who have been invited should occupy your place in the hall of yaga.
(This line consists of the first words of Sama Veda.)

Adatho Brahma Jignasa, Om

My salutations to Brahma

Om namo brahmne, namosthvagnaye, nama pruthwayai, nama

Oshadheebhya. Namo vache namo vachaspathaye, namo vishnave brahathe
karomi Om (Evam Thri)
Salutaions to Brahma. Salutations to Agni (fire God), Salutations to earth,
Salutations to plants and climbers. Salutation to words. Salutation to the lord
of words (Brahaspathi). Salutations to Lord Vishnu (repeat this thrice)

Gaayathri Japam (To be performed on the next day after Sandhya

Vandanam):

a. Perform Aachamanam.

b. Face eastern direction and repeat:

Shuklaam Baradharam Vishnum,
Shashi Varnam Chaturbuhjam,
Prasanna Vadanam Dhyaaye,
Sarva Vighno Pashaantaye.

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c. Hold both Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa
Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!
d. Mamo partha samastha duritha kshya dwara sri parameshwara
preethyartham Tadeva lagnam sudhinam tadaiva, tharaa balam chandra
balam thadaiva, vidhya balam daiva balam tadaiva, Sri Lakshmi pathe
aangriyugam smaraami
For getting rid of all our problems and to please Lord Parameshwara, in this
time which is good, which has the power of stars, the power of moon, the
power of knowledge, I meditate on the consort of Goddess Lakshmi
Apavithra pavithro vaa sarvaavasthaam gathopi vaa, ya smareth pundari
kaksham, sabahyanthara suchi, manasam vaachikam paapam, karmanaa
Samuparjitham, sri Rama smaranenaiva vyopahathi na [Link] rama
Rama
For making the unholy, the holy in case of all situations, I meditate on the
lotus eyed God and for getting external and internal cleanliness from the sins
committed by the mind as well as word and the loins which were earned in
performance of duties, there is no doubt the only way is to remember the
name of the God Rama-Rama, Rama
Shubhe Shobane muhurthe adya Brahmana dwiteeya paradhe, Swetha
varaha kalpe, Vaivaswatha Manvanthare, Ashtavimsathi thame, Kali yuge,
Prathame pade, Jambhu Dwipe, Bharatha Varshe,Bhartaha Kande, Mero
Dakshine Parswe, Sakabdhe, Asmin Varthamane Vyavaharike, Prabhavadhi
Sashti Samavathsaranaam Madhye.

In the beginning due to the wish of Lord Vishnu, the world started functioning
and the first Brahma was created. In the second division in the age of the
white boar, during the rule of Vaivaswatha Manu, in the 28th part Kali Yuga,
in the first division, in the Island of Jambu (Jamun) fruit, in the continent of

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India, in the country of India, to the south of the mountain Meru, in the middle
of the 60 year cycle of years starting from Prabhava.

------- nama Samvathsare, Dakshinayane, Greeshma Rithou, Karkidaga mase

Krishna pakshe aadhya prathamaayam shubha thidou ------ vaasara
yukthayaam -------- nakshatra yukthaayam shubha yoga shubha karana evam
guna viseshana visisishtaayam asyaam prathamaayam shubha thidou
mithyaa theetha prayaschittartham ashtothara sahasra samkya gayatri maha
manthra japam karishye.
in the ------ year, in the southern solstice, in the Greeshma season (August-
September), in the waning period of the moon on the good Pournamasi (full
moon) thithi, on ------- day, on ---------- nakshatra, in the good yoga, in the
good karana, and in the good thithi of pournamasi which has all the good
qualities described, for performing the annual redemption for not doing the
prescribed rituals and for doing the annual redemption, I chant the Gayathri
manthra (Om bhur bhuvah svah, Tat savitur varenyam, Bhargo devasya
dhimahi, Dhiyo yo nah prachodayat.*.) 1008 times

* meaning "Oh God who is worthy and eligible, I meditate on thine luminous
light, please make my intellect shine

Then chant (taken from Sandhya Vandana):

Pranavasya Rishi Brahma (touch the forehead with fingers), Devi Gayathri
Chanda (touch below the nose), Paramathma devatha (touch the middle of
the chest)
Bhooradhi saptha vyahrudeenam athri - brugu - kuthsa - vasishta - gowthama
- kasyapa - aangeerasa rishaya (touch forhead)
Gayathree - ushnig - anushtup - brahathi - pankthi - trushtup - jagathi -
chandamsi (touch below the nose)
Agni - vayu - arka - vageesa - varuna - indra - viswe deva - devatha (touch
the middle of the chest.)

Do Pranayama as given below ten times:

Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthrs:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savitur varenyam, Bhargo devasya dhimahi, Dhiyo yo nah
prachodayat.
Om Apa

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Jyothi rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om!

Gayathri Avahanam:

Aayadithya anuvagasya vamadeva rishi (touch head), Anushtup chanda

(touch below nose), Gayathri devatha (touch the middle of the chest)
Aayathu varada devi aksharam brahma samhitham.
Gayathri chandasam mathedam brahma jushaswana.
Oojosi, sahosi,balamasi, brajosi,devaanaam dhama naamaasi. viswamasi,
viswayu sarvamasi, sarvayu abhipoorom,Gayathrim avahayami, Savithrim
avahayami, saraswathim avahayami (while reciting the last three manthras,
after avahayami, keep both the palms together with little fingers touching and
then slowly take the fingers towards oneself and bring it back to original
position after one rotation)

Then chant Gayathri manthra 'Om bhur bhuva suva, thath savithur varenyam,
Bhargo devasya deemahi, Dhiyo yo nah prachodayath' 1008 times.

After completing it chant the following Manthras taken from Sandhyavandana

Manthras and bring to completion the Gayathri Japam (these are not
translated because they are a part of Sandhya Vandana):

a. Aayadithya anuvagasya vamadeva rishi (touch head), Anushtup chanda

(touch below nose), Gayathri devatha (touch the middle of the chest) Aayathu
varada devi aksharam brahma samhitham.
Gayathri chandasam mathedam brahma jushaswana.
Oojosi, sahosi,balamasi, brajosi, devaanaam dhama naamaasi, viswamasi,
viswayu sarvamasi, sarvayu abhipoorom, Gayathrim avahayami, Savithrim
avahayami,
saraswathim avahayami (while reciting the last three manthras, after
avahayami, keep both the palms together with little fingers touching and then
slowly take the fingers towards oneself, and bring it back to original position
after one rotation)
Savithrya rishi brahma (touch the forehead), nichrud gayathri chanda (touch
below the nose), savitha devatha (touch the middle of the chest)

b. Samashti Abhivadanam
Starting from the direction facing which the japa was done after each manthra
turn 90 degrees to the right. Say the next manthra and so on.
Sandhyayai nama
Savithryai nama

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Gaythryai nama
Saraswathyai nama

Then chant with folded hands facing the same direction

Sarvebhyo devathabhyo namo nama

Then chant facing the same direction

Kamo karshed manyura karshed namo nama.

Then touch with both hands the ears slightly bow and chant
Abhivadaye (tell your rishis) (tell number) Risheya
(tell your pravara) pravaranvitha
(tell your Gothra) gothra
(tell your Suthra) suthra
(tell your Veda) adhyay
Sri (tell your name) sarmanam aham asmibho
After this touch your feet with both hands and do namaskaram

[Some examples of pravara rishis

Gothra pravara rishaya
Athreya Athreya Archanaanasa, syavaaswa traya risheya
Naidruva kasyapa Kasyapa, Avathsara, Naidruva traya risheya
Gargeya Aangeerasa, Chainya, Gargya traya risheya,
Aangeerasa, Barhaspathya, Baradwaja, Chainya-Gargya pancharisheya
Koundinya Vasishta, Maithra varuna, Koundinya traya risheya
Koushika Vaiswamithra, Aagamarshana, Koushika traya risheya
Gowthama Aangirasa - aayasya - gowthama traya risheya
Baradwaja Aangeerasa, Barhaspathya, Bharadwaja traya risheya
Haritha Aangeerasa, Ambareeksha, Younaswa trayarsheya
Sounaka Garthsamadha Ekarsheya
Chandilya Kasyapa, Aavathsara, Naidruva, Reba, Saptha risheya
Raibha, Choundilya, Chandilya]

c. Dig devatha Vandhanam

With folded hands offer salutations to the different directions facing that
direction:
Pracyai dishe nama (east)
Dakshinayai dishe nama (south)
Pradeechai dishe nama (west)
Udichyai dishe nama (North)

Then again face the direction in which you were doing japa and continue:
Oordwaya nama (above)
Adharaya nama (below)
Anthareekshaya nama (straight)

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Bhoomyai nama (earth)
Brahmane nama
Vishnave nama
Mrutuyuve nama

d. Yama Vandanam
Yamaya nama
Yamaya dharma rajaya, mrutyuve cha anthakaya cha
Vaivaswathaya kalaya sarva bhootha kshayaya cha
Oudhumbharaya dhagnaya neelaya parameshtine
Vrukodharaya chithraya chithra gupthaya vai nama
Chithra gupthaya vai nama om nama ithi

e. Harihara Vandhanam
Ruthagum sathyam para brahma purusham Krishna pingalam,
Oordhwrethwam viroopaksham Viswa roopaya vai nama
Viswa roopaya vai nama om nama ithi

f. Soorya Narayana Vandhanam

Nama savithre jagadeka chakshushe,
Jagat prasoothi sthithi naasa hethave,
Trayin mayaya trigunathma dharine
Virinchi Narayana sankara athmane
Dyeya sada savithru mandala Madhya varthi
Narayana sarasijasana sannivishta
Keyuravan makara kundalavaan
Kiriti haari hiranya vapur drutha sankha chakra
Sanka chakra gatha pane dwaraka nilayachythe
Govinda pundarikaksha raksha maam sarana gatham
Aakasath pathitham thoyam,
Yada gachathi sagaram,
Sarva deva namaskara
Sri kesavam prathi gachathi,
Sri kesavam prathi gachathi om na ithi

g. Samarpanam
Take a small quantity of water recite the following manthra and pour it on the
ground
Kaye na vacha manase indriyair va
Budhyathma nava prakruthai swabhavat.
Karomi yadyat sakalam parasmai,
Narayana yethi samarpayami
Then do aachamanam

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h. Raksha
Sprinkle some water on the place where japa was performed reciting the
manthra below, then touch the ground with ring finger and place it between
the eyelids:
Adhya no deva savitha praja vath saavee soubhagam
Para duswapneeya suva
Viswani deva savitha - durithani paraa suvaa
Yad bhadram thama asuva.

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Bodhayana Darsa Tharpanam
Compiled by P. R. Ramachander

Bodhayana was a great saint who was the son of Sage Kanva. He has written
Grihya Suthras which are followed by many Iyer Brahmins. He belonged to
the Krishna Yajur Veda. The Amavasya Tharpanam for those who follow
Bodhayana Sutra has to be done on Bodhayana Amavasya days.

These can be found as per the rule given below:-

If on Chathurdasi day, Amavasya Thithi starts before 12 hours (30 Nazhigai)
from Sun rise, then those who follow Bodhayana Sutra do Tharpana on that
day. They also perform Tharpana on Chathurdasi day when, the Prathama
Thithi next to Amavasya day ends within 12 hours after sun rise. These are
normally listed in the Pangams.

This is connected to the story of the artificial Amavasya created by the

coming near of the Sun and the moon when the Sun and Moon saw Lord
Krishna and Pandavas doing Tharpana before the starting of the Bharatha
war, so that the Kauravas would start the war in an inauspicious time.

The Tharpana manthras as per Bodhayana Suthra differ from the manthras
used by those who follow Apasthamba Sutra. Apart from Pithrus, thaprpana is
also done to acharyas (mentor), Gurus (Teacher) and Sakhees (friends) and
their families. I am giving them in English so that it would be useful to people
who live away from their native place and are not able to read manthras in
Sanskrit or in their mother tongue or unable to locate a Purohith. I have
followed the compilation by Sri Painga Nadu Venkatrama Sastri in Tamil by
Surabhi publications, Chennai. My grateful acknowledgements to the learned
compiler and the publisher.
This is ALSO AVAILABLE IN A SCANNED BOOK FORM IN Devanagari
script at:
[Link]
1. Perform Achamanam
Take minute quantities of water (just sufficient to soak one grain of black
gram) three times in the right hand and take it with the following manthra.
1. Om Achyuthaya nama [Link] Ananthaya nama 3. Om Govindaya nama
Then
Touch with thumb both cheeks saying kesava -Narayana
Touch with ring finger both eyes saying Madhava - govinda
Touch with the first finger both sides of nose saying Vishno-Madhusoodana
Touch with little finger both ears saying Trivikrama-Vamana

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Touch with the middle finger both shoulders saying Sreedhara-Hrishi kesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara
Wear a Pavithra made by three Durbhas in the ring finger of the right hand .
Put few Durbas below our legs (indicating that we are sitting on a seat made
of Durbha). Add few more Durbas to the Pavithram.
2. Ganapathi Dhyanam
Recite the following manthra slowly hitting the forehead with both fists
together:-
Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.

3. Do Pranayamam.
Hold both Nostrils with Thumb, little and third finger of the hands and recite
the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying Om, Om, Om.

4. Do Sankalpam
Mamo Partha Samastha Duritha kshaya dwara Sri Parameshwara
Preethyartham.
Apavithra pavithro va Sarvavastham gathopi va,
Ya smareth pundarikaksham sa bahyanthara suchi
Manasam vachikam paapam karmana samuparjitham
Sri Rama smarane naiva vyapohathi na samsaya
Sri Rama-Rama Rama
Thidir Vishnu thada vaara nakshatram Vishnureva cha,
Yogascha karanam Chaiva sarvam Vishnu mayam jagat
Sri Govinda Govinda Govinda
Adya Sri Bhagavatha maha purushasya Vishnor Agnaya pravarthamanasya
Adhya Brahmana Dweethiya parardhe Swetha Varaha kalpe Vaivaswatha
manvanthare ashta vimsathi thame kali yuge prathame padhe,jambu dweepe,
Bharatha varshe, Bharatha Khande, Mero Dakshine Parswe, Sakabdhe

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asmin varthamane vyvaharike Prabhavadeenam sashtya samvatsaranam
madhye (name of the year) * Nama samvatsare, (dakshina/uttara) ayane,
(name of the season) rithou, (name of the month in Sanskrit) mase,
(Krishna/shukla) pakshe, Adhya (Name of the thidhi-moon phase) Punya
thithou (name of the day in Sanskrit) vasra yukthayam (name of the star in
Sanskrit) nakshatra yukthayam Shubha yoga -Shubha karana, Evam guna
viseshana visishtayam asyam (Name of the thidhi) Punya thithou,
Change the position of poonal from left shoulder to right shoulder (LEFT
MODE) gothraanaam, vasu Rudra, aadhithya swaroopaanaam asmad pithru,
pithamaha, Prapithamahaanaam, Mathru, pithamaha, prapithamahinaam (If
mother is there then Pithamhi, prapithamaha, pithru prapithamaheenaam),
Gothraanaam vasu Rudra adhithya swaroopaanaam SApathneeka
Mathamaha, Mathu pithamaha, Mathu prapithamahaanaam,
Aacharyaadheenamcha Akshayya thrupthyartham Amavasya punya kale
darsa sradham Thilodhaka roopena adhya karishye. (Throw the extra Durbas
along with the pavithram on the southern side.
Change position of poonal to the left shoulder (usual mode), touch water with
finger and change position of poonal to right shoulder (left mode.)
Spread the Durbas on the Thambala (Copper or bronze plate). Keep one
Koorcha on that facing the south
And do Avahana - sprinkle ellu (black gingelly) seed on the koorcha reciting
the following Manthra:-
Aayatha pithara somya gambhirai padhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayuthwam cha satha saaradam cha.
Asmin koorche varga dhwaya pitrhroon Acharyadheemscha Avahayami.
5. Asanam for pithru vargam
Chanting the manthra below place gingelly on the koorcha
1. Sakrudacchinnam barhirurnna mrudhu,
Syonam pithrubhyasthwa baramyaham
Asmin taseedanthu me pithara somyaa,
Pithamahaa prapithamahaaschaanugai saha.
2. Acharyadhi varga dhwaya pithrunaam idham Aasanam.
3. Sakalaradhanai suvarchitham.

6. Tharpanam
For each of the following twenty four manthras offer water oblations mixed
with black gingelly thrice:-
1. Pithrun Swadha namastharpayami
2. Pithamahan Swadha namastharpayami
3. Prapithamahaan Swadha namastharpayami
4. Mathru Swadha namastharpayami (Pithamahi Swadha namastharpayami
when mother is alive)
5. Pithamahi Swadha namastharpayami (Pithru Pithamahi Swadha
namastharpayami when mother is alive)
6. Pithru pithamaha swadhanamastharpayami (Pithru praPithamahi Swadha

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namastharpayami when mother is alive)
7. Mathamahaan Swadha namastharpayami
8. Mathu Pithamahaan Swadha namastharpayami
9. Mathu prapithamahaan Swadha namastharpayami
10. Mathamahi Swadha namastharpayami
11. Mathu pithamaha Swadha namastharpayami
12. Mathu prapithamaha Swadha namastharpayami
13. Acharyaan Swadha namastharpayami
14. Acharya pathni Swadha namastharpayami
15. Guruun Swadha namastharpayami
16. Guru pathni Swadha nama tharpayami
17. Sakheen Swadha namastharpayami
18. Sakhi pathni Swadha namastharpayami
19. Jnatheen Swadha namastharpayami
20. Jnathi pathni Swadha nama tharpayami
21. Amathyan Swadha namastharpayami
22. Amathyapathnee Swadha namastharpayami
23. Sarvaan Swadha namastharpayami
24. Sarvah Swadha namastharpayami

Put the Yagnopaveetha on the left shoulder (Upa Veethi-valam)

Go round the Koorcha three times chanting
Devathabhya, pithrubhyascha Maha Yogibhya eva cha,
Swadhaayai Swahayai nithyameva namo nama

Put the Yagnopaveetha on the right shoulder (Pracheena Veethi-Edam)

Chant
AAcharya Varga dwaya Pithrubhyo nama
And put Gingelly on the Koorcha

Put the Yagnopaveetha on the left shoulder (Upa Veethi-valam)

Offer Namaskarams telling:

Devathabhya, pithrubhyascha Maha Yogibhya eva cha,
Swadhaayai Swahayai nithyameva namo nama

Put the Yagnopaveetha on the right shoulder (Pracheena Veethi-Edam)

Take little Gingelly and put on the Koorcha telling:
Aayatha pithra somyaa gambheerai padabhi poorvyi prajaam asmabhyam
thathdho rayincha deergayuthvancha satha saradhancha.
Asmad koorchad varga dwaya pithroon acharyadheencha yada sthanam
prathishtapayami.

Remove the knot of Koorcha and chant

Yesham na matha, na pitha , bratha cha bandhava,

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They sarve thrupthimayanthu mayoth srushtai kusodhakai.

And using the end of the untied Koorcha pour water three times.

Put the Yagnopaveetha on the left shoulder (Upa Veethi-valam)

Remove the Pavithra, untie it and do Achamana, put Vibhoothi and do

Brahma Yagna.

Bodhayana Brahma Yagnam

(The tharpanam in Brahma Yagnam is different and extremely elaborate in
Bodhayana Suthra)

1. Perform Achamanam
Take minute quantities of water (just sufficient to soak one grain of black
gram) three times in the right hand and take it with the following manthra:
1. Om Achyuthaya nama 2,Om Ananthaya nama 3. Om Govindaya nama
Then
Touch with thumb both cheeks saying kesava -Narayana
Touch with ring finger both eyes saying Madhava -govinda
Touch with the first finger both sides of nose saying Vishno-Madhusoodana
Touch with little finger both ears saying Trivikrama-Vamana
Touch with the middle finger both shoulders saying Sreedhara-Hrishi kesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara

2. Ganapathi Dyanam
Recite the following manthra slowly hitting the forehead with both fists
together:-
Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.

3. Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa

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Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om

4. Do Sankalpam
Mamo Partha Samastha Duritha kshaya dwara Sri Parameshwara
Preethyartham.
Brahma Yagnam karishye
Brahma Yagnena yakshye
Mamo Partha Samastha Duritha kshaya dwara Sri Parameshwara
Preethyartham.
Brahma Yagnam karishye. Brahma yagnena yakshye.

5. Prayogam

a. Vidhyudhasi vidhya me paapmanam ruthath sathya mupaime.

Touch water. Do Achamanam three times and after first and second touch of
water, clean the lips and after the third sprinkle water on left arms and left leg.
Then touch head, eyes, nose and chest.

b. Then chant
Om Bhoo, tatsa vithurvarenyam
Om Suva, Bhargo devasya dheemahi,
Ogum suva, dhiyo yona prachodayath,
OM Bhoo tatsa vithurvarenyam bhargo devasya dheemahi.
Om Bhuva, dhiyo yona prachodayath,
Ogum suva, tasa vithur varenyam bhago devasya dheemahi dhiyo yona
prachodayath.

c. chants from all the four Vedas

Hari Om, Agni meele purohitham, yagnasya devam ruthvijam. Hothaaram
rathna dhathamam. Hari om (Rik veda)
Hari Om, Eeshethvorje twam vayavastho payavastha, devo vassavitha
prarpayathu sresta thamaya karmane. Hari om (Yajur veda)
Hari Om, Agna aayahi veethaye grunano havya dhathaye ni hotha sathsi
barhishi . . Hari Om (Sama veda)
Hari Om, Sanno deveer abhishtaya aapo bhavanthu peethaye, sam
yorabhistravanthu na. Hari om (Atharvana veda)

d. Chant "Om Bhoorbhavassuva" and rotate little water round your head

e. Chant "Satyam Thapa, Sradhayam Juhomi" with folded hands

f. Chant thrice with folded hands

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"Om namo brahmane. Namasthvagnaye, nama pruthviyai, nama
oshadheebhya. Namo vache, namo vachaspathaye, namo vishnave,
bruhathe karomi.

g. Chant "Vrushtirasi vruchame paapmanam rhuthaath sathya mupakam

Deva rishi-pithru tharpanam karishye

I. Deva Tharpanam

Wear the Yagnopavitha over the left shoulder (Upaveethi) and do Tharpana
through the tip of the fingers of right hand chanting the following manthras:
1. Agni, Prajapathi, Somo Rudhra, athithir, Brahaspathi Sarpaa ithyethaani
prakrud dwarani daivathani sanakshtrani sa grahaani Sahorathrani
samuhurthaani Tharpayami
2, Vasoomscha tharpayami
3. Pithro aarayama bhaga savithaa thwashtaa vayu indra agni ithyedhaani
dakshinathwarani daivathani, sanakshthrani sa grahani sahorathrani
samuhurthaani tharpayami
4. Rudramscha tharpayami
5. Mithra Indro Maha pithara Aabho viswa devaga Brahma Vishnu ithyedhani
prathyagdwarani daivathani, sanakshthrani sa grahani sahorathrani
samuhurthaani tharpayami
6. Aadhithyamscha Tharpayami
7. Vasavo Varuna aja ekhapath ahir puthniya Poosha aswinala yama
ithyethani udagthwarani, daivathani, sanakshthrani sa grahani sahorathrani
samuhurthaani tharpayami
8. Saadhyamschaschatharpayami
9. Brahmanam tharpayami
10. Prajapathim tharpayami
11. Prameshtinam tharpayami
12. Hiranya Garbham Tharpayami
13. Chathur mugam tharpayami
14. Swayambhuvam tharpayami
15. Brahma parshadaan tharpayami
16. Brahma parshadhee tharpayami
17. Agnim tharpayami
18. Vayum tharpayami
19. Varunam tharpayami
20. Somam tharpayami
21. Sooryam tharpayami
22. Chandramasam Tharpayami
23. Nakshthraani tharpayami
24. Jyo dheegumshi tharpayami

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25. Sadhyojaathaam tharpayami
26. Om Bhoo purusham tharpayami
27. Om bhuva purusham tharpayami
28. Om suva purusham tharpayami
29. Om bhorbhuva suva purusham tharpayami
30. Om bhoo tharpayami
31. Om Bhuva tharpayami
32. Om Suva tharpayami
33. Om Maha tharpayami
34. Om Jana tharpayami
35. Om Thapa tharpayami
36. Ogum sathyam tharpayami
37. Bhavan devam tharpayami
38. Sarvam devam tharpayami
39. Eesanam devam tharpayami
40. Pasupathim devam tharpayami

41. Rudram devam tharpayami

42. Ugram devam tharpayami
43. Bheemam devam tharpayami
44. Mahantham devam tharpayami
45. Bhavasya devasya pathni tharpayami
46. Sarvasys devasya pathni tharpayami
47. Eesanya devasya pathni tharpayami
48. Pasupathor devasya pathni tharpayami
49. Rudrasya devasya pathni tharpayami
50. Ugrasya devasya pathni tharpayami

51. Bheemasya devasya pathni tharpayami

52. Mahatho devasya pathni tharpayami
53. Bhavasya devasya sutham tharpayami
54. Sarvasya devasya sutham tharpayami
55. EEsanya devasya sutham tharpayami
56. Pasupather devasya sutham tharpayami
57. Rudrasya devasya sutham tharpayami
58. Ugrasya devasya sutham tharpayani
59. Bheemasya devasya sutham tharpayami
60. Mahatho devasya tharpyami

61. Rudramscha tharpayami

62. Rudra parshadhaan tharpayami
63. Rudhra parshathee tharpayami
64. Sanath kumaraan tharpayami
65. Skandam tharpayami

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66. Indram tharpayami
67. Shashtim tharpayami
68. Shanmugam tharpayami
69. Visagam tharpayami
70. Jayantham tharpayami

71. Mahasenam tharpayami

72. Skanda parshadhaan tharpayami
73. Skanda Parvathi stharpayami
74. Vighnam tharpayami
75. Vinayakam tharpayami
76. Veeram tharpayami
77. Sooram tharpayami
78. Varadham tharpayami
79. Hasthimukham tharpayami
80. Yeka dantham tharpayami

81. Lambhodharam tharpayami

82. Vakra thundam tharpayami
83. Ganapathim tharpayami
84. Vighna parshadhaan tharpayami
85. Vighna parshadhee tharpayami
86. Kesavam tharpayami
87. Narayanam tharpayami
88. Madhavam tharpayami
89. Madhavam tharpayami
90. Vishnum tharpayami

91. Madhu soodhanam tharpayami

92. Trivikramam tharpayami
93. Vamanam tharpayami
94. Sridharam tharpayami
95. Hrishikesam tharpayami
96. Padmanabham tharpayami
97. Damodharam tharpayami
98. Sreem devim tharpayami
99. Hreem devim tharpayami
100. Pushtim devim tharpayami

101. Vainatheyam tharpayami

102. Kalam tharpayami
103. Neelam tharpayami
104. Mruthyum tharpayami
105. Anthakam tharpayami
106. Yamam tharpayami

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107. Yama Rajam tharpayami
108. Dharmam tharpayami
109. Dharma Rajam tharpayami
110. Chithram tharpayami

111. Chithraguptham tharpayami

112. Vaivaswatham tharpayami
113. Vaivasvatha parshathaan tharpayami
114. Vaivaswatha Parshathee Tharpayami
115. Vishnum tharpayami
116. Vishnu parshathaan tharpayami
117. Vishnu parshathee tharpayami
118. Bhardwajam tharpayami
119. Gowthamam tharpayami
120. Athrim tharpayami

121. Aangeersam tharpayami

122. Vidhyaam tharpayami
123. Durgam tharpayami
124. Jyestaam tharpayami
125. Sreshtaam tharpayami
126. Danvantharim tharpayami
127. Danvanthari parshathaan tharpayami
128. Danvanthari Parshathee tharpayami

II. Rishi Tharpanam

Wear the Yagnopavitha as garland (Neeveethi) and do Tharpana through left

side of the palm of right hand chanting the following manthras:
1. Rishims tharpayami
2. Maharishims tharpayami
3. Paramarishims tharpayami
4. Devarishims tharpayami
5. Brahma rishims tharpayami
6. Rajarishims tharpayami
7. Vaisya rishims tharpayami
8. Sutha rishis tharpayami
9. Srutharishims tharpayami
10. Jana rishims tharpayami

11. Thapa rishims tharpayami

12. Sathya rishims tharpayami
13. Kanda rishims tharpayami
14. Rishigams tharpayami
15. Rishi pathnis tharpayami

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16. Rishi puthrams tharpayami
17. Rishi pouthrams tharpayami
18. Kanvam bhodhayanam tharpayami
19. Apasthambam suthrakaram tharpayami
20. SAthyashadam Hiranya kesinam tharpayami

21. Vajapeyinam Yagna valkyam tharpayami

22. Aswalayanam sounakam tharpayami
23. Vyasam tharpayami
24. Vasishtam tharpayami
25. Pranavam tharpayami
26. Vyahruthee tharpayami
27. Savithrim tharpayami
28. Gayathrim tharpayami
29. Chandamsi tharpayami
30. Sadasaspathim tharpayami

31. Rigvedam tharpayami

32. Yajur vedam tharpayami
33. Samavedam tharpayami
34. Atharvana vedam tharpayami
35. Atharvangeerasam tharpayami
36. Ithihasa puranani tharpayami
37. Sarva deva janaa tharpayami
38. Sarva bhoothani tharpayami

III. Pithru Tharpanam

Wear the Yagnopavitha over the right shoulder (Pracheena veethi) and do
Tharpana through the right side of the palm right hand chanting the following
manthras (Person whose father is alive should not do this part of the
tharpanam):
1. Pithru Swadha nama tharpatami
2. Pithamaha Swadha namas tharpayami
3. Pithrupithamaha Swadha namas tharpayami
4. Mathru swadha nama tharpayami
5. Pithamahi swadha namas tharpayami
6. Prapithamahi Swadha namas tharpayami
7. Matha mahan swadha namas tharpayami
8. Mathu pithamahan Swadha namas tharpayami
9. Mathu prapithamaha Swadha namas tharpayami
10. Mathamahi Swadha namas tharpayami

11. Mathu pithamaha Swadha namas tharpayami

12. Mathu prapithamaha Swadha namas tharpayami

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13. Aacharyan swadha namas tharpayami
14. Aacharya pathni Swadha namas tharpayami
15. Aacarya pathni swadha namas tharpayami
16. Guroon Swadha namas tharpayami
17. Guru pathni Swadha namas tharpayami
18. Sakheen Swadha namas tharpayami
19. Sakhi pathni swadhadha namas tharpayami
20. Jnatheen Swadha namas tharpayami

21. Jnathi pathni Swadha namas tharpayami

22. Amathyaan Swadha namas tharpayami
23. Amathya pathni Swadha namas tharpayami
24. Sarvaan Swadha namas tharpayami
25. Sarvaa Swadha namas tharpayami

Do Tharpanam with water and chanting:

Oorjam vahanthi Amrutham krutham Madhu paya keelaalam parisrutham
swadhamstha tharpayathe , pithroon thrupyatha, thrupyatha, thrupyatha

Wear the Yagnopavitha over the left shoulder (Upaveethi) and do

Aachamanam

Thus ends Brahma Yagna.

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Dhyana Sloka
[Verses for Meditation]
Compiled and Translated by P. R. Ramachander

While Stotras are verses praising the deity, Dhyana Slokas describe the deity
and help the devotee to bring the deity in his/her mind and proceed with
meditation. There are several Dhyana Slokas for each deity, I have selected
in most cases one of them and presented here along with its meaning.

Ganapathi (Vigneswara)

Sindhoorabham, trinethram, prathutharajataram hastha padmair dadaanam,

Dantham pasungusou swam hyoorukaravilsad bheeja poorabhiramam,
Balendu dhyotha moulim gajapathi vadanam dhanapurardra gandam,
Bhogheendrabhadha bhoosham, bhajatha ganapathim,
rakthavasthrangaragam.
Pray that Ganapathi, who is of the colour of saffron,
Who has three eyes, has a very big paunch and prettily holds,
In his four lotus like hands, tusk, rope, goad and lemon,
Who wears the rising crescent moon on his head,
Who has a face of an elephant and neck wet with exuberance,
And who wears ornaments of snakes, red cloths and red marks on his
forehead.

Vallabha Ganapathi

Bheeja pooragadekshukarmukarujaa chakrabja pasthpala,

Vrehygraswavishana rathna kalasa prodhyuth karamboruha,
Dhyoyo vallabhaya cha padmakarayaslishto jwalath bhooshaya,
Viswothpathi vinasa samsthithikaro vigno visishtarthadha.
It is necessary to meditate on that God who prevents bottlenecks,
Who holds in his eleven hands things like lemon, mace,
Bow, sugarcane, spear, holy wheel, lotus flower, rope,
The black bel flower, the paddy bunch, his own tusk and pot of gems,
Who is being embraced by his wife who is well ornamented,
And having in her hand a lotus flower,
Who does the creation, upkeep and destruction of the universe,
And who blesses all with the special wealth.

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Vishnu

Ksheerodanvath pradese suchimani vilasad saikathe Maukthikanam

Malaklupthasanastha Spatikamani nibhai maukthiker mandithanga
Shubrai-rabrai-rathabrai ruparivirachitai muktha peeyusha varshai
Anandi na puniyadari nalina Gadha sankapanir Mukunda

Let that Mukunda makes us all holy,

Who wears all over his body
Pearls made of crystal,
Who sits on the throne of garland of pearls,
Located in the sand of precious stones,
By the side of the sea of milk,
Who gets happy of the white cloud,
Sprayed of drops of nectar,
And who has the mace, the wheel and the lotus in His hands.

Santhakaram Bujaga sayanam Padmanabham suresam,

Viswadharam Gagana sadrusam Megha varnam shubangam
Lakshmi kantham kamala nayanam Yogi hrid dyana gamyam
Vande vishnum bava bhayaharam sarva lokaika nadham

I bow before the God Vishnu,

Who is personification of peace,
Who sleeps on his folded arms,
Who has a lotus on his belly,
Who is the God of gods,
Who is the basis of earth,
Who is similar to the sky,
Who is of the colour of the cloud,
Who has beautiful limbs,
Who is the consort of Lakshmi,
Who has lotus like eyes,
Who is seen by saints through thought,
Who kills all worries and fears,
And who is the lord of all the worlds.

Hayagreeva

VyakhyamudrAm kara-sarasijai pustakam Sankha-chakre

Bibhrad-bhinna-sphatika-ruchire pundarike nishannah,
Amlana-srir amruta-vishadaih amsubhih plavayan maam
Avirbhuyat anagha-mahima manase vagadhisah.

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May my mind be filled with the nectar like,
Cool white rays of that Lord of words,
Who shows the symbol of teaching and interpretation by one hand,
Who holds conch, wheel and book in his other three hands,
Who is seated on a white lotus flower which resembles,
A flower carved out of pure white crystal,
And who is great, brilliant and perennially flawless.

Lord Rama

Kalambhodhanibham sarasanamilath prodhyath karombhoruham,

Seethalakshmanasevitham, kapiganai raksho ganaischavrutham,
Deva brahma bhavadhibhir bahu vidhai sthothraischa samsevitham,
Ramam rakshasa dhoomakethumanisam vande dasasyanthakam.
I salute Him who killed the ten headed one,
Who is of the colour of black cloud,
Who shines with the bow held in his hand,
Who is being served by Sita and Lakshmana,
Who is surrounded by groups of monkeys and Rakshasas,
Who is praised by various, songs extolling him
And served by Lord Brahma and other devas,
And who Is Rama, the killer of Rakshasa similar to a comet

Ramam rathna kireeta kundaladaram keyuraharanwitham,

Seethalangrutha vama bhaga mamalam, Simhasanastham prabhum,
Sugreevadhisamastha vanara ganair samsevyamanam sada,
Viswamithra parasaradhi munibhi samsthooyamanam Bhaje.

I sing the praise of Him who is being praised

By sages like Viswamithra and Parasara,
Whose left side is decorated by the presence of his consort Sita,
Who is Rama the pure who wears the gem studded crown and ear studs,
Who is the Lord who sits on his throne and who is being always,
Served by all monkey groups lead by Sugreeva.

Lord Krishna

Balam neelambhudhabham navamani vilasadkinkini jalabadham,

Sronijangandayugmam vipularuru nakha prollasad ganda bhoosham,
Phullambhojavakthram hatha sakata marut poothanadhyam prasannam,
Govindam vandhithendradhya varamamumpoojayedh vasaradhou.

I pray daily morning to Him who is being saluted by Indra and other devas,
Who is a child with the blue colour of the clouds, who ties on his leg and hips,

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The jingling belt made of the nine precious gems, who wears a chain,
With a tiger’s claw hanging on it, who has a face like a fully opened lotus
flower,
Who killed asuras like Sakata, Trunavartha, and Poothana laughingly,
And who is the cowherd who protects all beings.

Lord Parasurama

Devam naumi ramapathim ranapatum baswath kireedanchitham,

Kodandam sasaram karena dadhtatham vamena chanyena cha,
Aartha thrana patum kutaramasatham kandacchidam bhasuram,
Smasru prasphurithananam surathanum ramam sada saswatham.

I always salute that perennial Parasurama, who is being saluted by devas,

Who is the consort of Lakshmi, who is an expert in war, who has a shining
crown,
Who holds a bow in his right hand, who holds a white axe in his left hand,
Which is capable of protecting the oppressed and exterminating the bad,
Who is having a great shine in his face and who is being praised by Devas.

Lord Shiva

Santham padmasanastham sasa dhara makutam panchavakthram

trinethram,
Soolam vajram cha gadgam parasumabhayakam daksha bhahe vahantham,
Nagam pasam cha gandaam pralayahuthavaham sangusam vama bhage,
Nanalangara deeptham sphatikamani nibham parvatheesam namami.
I salute the consort of Goddess Parvathi,
Who is peaceful, who sits in a lotus pose,
Who wears the moon on his crown,
Who has five faces, who has three eyes,
Who holds Soola, Vajra, white axe, sword
And symbol of protection on his right,
Who holds snake, rope bell, fire of deluge
And goad on his left side,
Who shines by his several ornaments,
And who has a luster of the crystal ball.

Dakshinamurthy

Spadika Rajathavarnam Moukthekimaksha Maalaam

Amrutha Kalasa Vidhya Gynana Moortha; Karaapjai
Thathathamuraksham Chandrachoodam Thrinethram
Vithrutha Vividhabhoosham Dakshinamoorthy Peede.

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I pray that Lord Dakshinamurthy who wears cloths of crystal white colour,
Who wears a chain of prayer beads around his neck,
Who adorns his head with the crescent, who has three eyes,
Who carries the pot of nectar in his lotus like hands,
Who shows the symbol of wisdom and is adorned,
With many varied shining ornaments.

Nataraja

Krupasamudhram, Sumukhan, Trinethram,

Jada dharmam Parvathy vama bhagam,
Sad shivam, Rudram anatha roopam,
Chidambaresam hrudhi bhavayami.
I salute with all my heart,
The Lord of Chidambara,
Who is the ocean of mercy,
Who is always pleasant,
Who has three eyes,
Who wears tuft of hair,
Who is always peaceful,
Who is full of anger
And who is an endless shape.

Viswanatha

Ganga tharanga ramaneeya jada kalapam,

Gowri niranthara vibhooshitha vama bhagam,
Narayana priya managa mathapaharam,
Varanaasi pura pathim bhaje viswa natham.
Salutations to the lord of universe,
Who is the chief of the city of Benares,
Whose tuft is adorned,
By waves of river Ganga,
Who always keeps his consort,
In the left side of his body,
Who is dear to Lord Narayana
And who destroyed the pride of the God of love.

Goddess Lakshmi

Devi Padmasanastha vipula kateethatee padma pathrayathakshi,

Gambheeraavarthanabhi sthanbharanamitha shubra vasthrothareeya,
Lakshmeer divyair gajendarair mani gana khachithaisnapitha hemakumbhair,
Nithyam saa padmahastha mama vasathu gruhe sarva mangalya yuktha.

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Let my house be always occupied by that Lakshmi,
Who has everything that is good in her,
Who sits on a lotus, who has a very broad middle,
Who has eyes similar to the lotus leaf,
Who has a belly button similar to the deep whirlpool,
Who is slightly bent due to her heavy breasts.
Who wears clean cloths, who is being anointed by,
Holy elephants wearing gem studded ornaments
And using pots of gold and who keeps in her hand flowers of lotus.

Goddess Tripurasundari

Balarkayutha thejasam trinayanam rakthamarollasineem,

Nanalangruthirajamana vapusham baloduratchekaram,
Hasthairikshadhanusyanim sumasaram pasam mudhra bibrathim,
Sri chakra sthitha sundarim trijagathamadara bhootham smareth.

I meditate on her who is the basis of all the three worlds,

Who shines like the rising sun, who has three eyes, who dresses,
Herself with cloths of blood red colour, Who shines in a pretty form
Which shines with different ornaments, who wears the crescent on her head,
Who holds a bow of sugarcane, flower arrow, rope and goad in her four
hands,
And who is the pretty goddess who sits on the Sri Chakra.

Goddess Lalitha

Sindhuraruna vigraham trinayanam manikya mouli spurath

Thara Nayaga sekaram smitha mukhi mapina vakshoruham,
Panibhayam alipoorna ratna chashakam rakthothpalam vibhrathim,
Soumyam ratna gatastha raktha charanam, dhyayeth paramambikam.

Meditate on that Ambika,

Who has a body of the colour of saffron,
Who has the three graceful eyes,
Who has a jeweled crown,
Adorned by the moon,
Who always has a captivating smile,
Who has high and firm breasts,
Who has wine filled cup made of precious stones,
And reddish flowers in her hands,
Who forever is the ocean of peace,
And who keeps her red holy feet.
On a jeweled platform.

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Arunam Karuna thrangitakshim dhrutha-pasangusa-pushpabana-chapam,
Animadhibhi-ravrutham mayukai-raha mityeva vibhavaye Bhavanim.

I imagine of my goddess Bhavani,

Who has a colour of the rising sun.
Who has eyes which are waves of mercy,
Who has bow made of sweet cane,
Arrows made of soft flowers,
And pasanugusa in her hands,
And who is surrounded,
By her devotees with powers great,
As personification of the concept of aham.

Dyayeth padmasanastham vikasitha vadanam padma pathrayathakshim,

Hemabham peethavasthram karakalitha-lasadhema padmam varangim,
Sarvalangara yuktham sathatham abhayadam bhaktha namram bhavanim.
Srividyam santhamuthim sakala suranutham sarva sampat pradhatrim.
Meditate I do,
On her who sits on a lotus,
On her who has a smiling face,
On her who has long eyes like the lotus leaf,
On her who glitters like gold,
On her who wears red cloths,
On her who has a golden lotus in her hand,
On her who grants all desires,
On her who is dressed with perfection,
On her who gives protection,
On her who has soft heart to her devotees,
On her who is Sri Vidya,
On her who is forever peaceful,
On her who is worshipped by gods,
And on her who gives all wealth.
Sakumkumalepana-malikachumbi-Kasthurikam,
Samanda hasithekshanam sashra chapa pasangusam,
Asesha jana mohinim-maruna malya bhoosham bara,
Japa-kusuma-basuram japa vidhou smarathembikam.
Meditate on her,
Who applies saffron on her body,
Who applies musk attracted by bees on her,
Who has a beautiful smile,
Who has with her bows, arrows rope and goad,
Who attracts all the souls,
Who wears red garland,

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Who wears ornaments great,
And who is of the colour of the red hibiscus,

Indrakshi

Nethraanam dasapi sathai Parivrutham,

Athyugra sarmaambharam,
Hemaabham mahathim
vilambhitha sikam,
Ammuktha kesanwitham,
Kanda manditha pada padma yugalam,
Nagendra kumbha sthaneem.
Indrakshim parichindayami,
Manasa kalbhoktha siddhi pradham.

I salute that Indrakshi,

Who has thousand eyes,
Who has a strong skin,
Who is golden in colour,
Who has long open and black hair,
Who walks with the soft sound made by her anklets,
Who has pair of busts like the pot held by the king of snakes.

Durga

Ashtou bhujangim mahishasya mardhinim,

Sasankhachakram sara soola dharineem,
Thaam divvy yogim sahajatha vedhasim,
Durgaam sada saranamaham prapadhye.

I always seek the protection of Durga,

Who has eight hands, who killed Mahisha,
Who is armed with conch, wheel, bow and spear,
Who is a great sage and who was born with Vedas.

Goddess Gayathri

Muktha vidhruma hema neela davalachayair mukhaistheekshanai,

Ryktha mindu nibadha rathnamakutam bahwatha varnathmikam,
Gayathreem varadabhayangusakasam shubram kapalam gunam,
Chakram sankhamadharavindayugalam hasthair vahantheem bhaje.

I sing about that Gayathri who has five faces of the colour of,
Pearl, coral, gold, blue and white, who has three eyes,
Who has a crown adorned with the crescent of the moon,

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Who has a soul described be several words with several meanings,
And who holds symbol of pardon, symbol of excuse, goad, axe, skull,
Rope, holy wheel, conch and two lotuses in her ten hands,

Saraswathi

Hamsarooda harabhasitha harendu kundavadhatha,

Vanee mandasmithyutha mukhee moulibhandendu lekha,
Vidhya veenamrutha maya ghatakshasragadeepthahastha,
Shubrabjastha bhavadhabhimathaprapthaye bharathee syath.

Let our wishes be fulfilled by goddess Sarawathi,

Who rides on a swan, who is of the colour of,
Ash worn by Lord Shiva, chain of pearl,
Moon and the jasmine flower,
Who has a face lit by her slight smile,
Who wears the crescent on her head,
Who holds in her four hands, book,
Veena, pot of nectar and a chain of Rudraksha,
And who sits on a white lotus flower.

Yakundendu Thushara Hara Davalam, Ya shubra vastravrutham,

Ya veena vara danda manditha kara, Ya shwetha padmasana,
Ya brahmachyutha Sankara prbhruthibhi Daivai sada poojitha,
Saa maam pathu saraswathi bhagawathi Nissesha jadyabaha.

My salutations to Goddess Saraswathi,

Who is while like a jasmine flower,
Who shines like the full moon,
Who carries in her hand a Veena and a stick,
Who is seated on the throne of white Lotus,
Who is worshipped by the holy trinity,
With a prayer to drive away all my slothfulness.

Lord Hanuman

Pingaksham pingakesam sasarudhira nikasasyadhopada padmam,

Prodhyanmarthandakoti pramitha thanugaladrasmibhir durnireekshyam,
Rakachandramsu jala prasyamara nakha dhamshtramsu sandhohanasya,
Udhwandhasachakravalam kapivaramanisam vayu puthram namami.

I salute that son of wind god, who has reddish brown eyes and hairs,
Who has a face, arms and legs of the colour of the blood of a rabbit,
Who has the luster which causes glare to the eye and is difficult to see,
Similar to the ebbing luster of billions of Sun gods,

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Who with his nails and teeth, which are of the white light like the full moon,
Removes all the darkness from the horizon ad who is a great monkey.

Panchamukha Hanuman

Panchasyachutamaneka vichitra veeryam,

Sri shanka chakra ramaniya bhujagra desam,
Peethambaram makara kundala noopurangam,
Dhyayethitam kapivaram hruthi bhvayami.
I meditate on and keep in my mind that great monkey,
Who has five holy faces, who is a great warrior,
Who holds the conch and holy wheel in his hands,
Who wears red silk cloth and wears
Shark like ear drops and anklets

Surya (Sun God)

Shonamboruha samsthitham trinayanam veda trayi vigraham,

Danaam bhojayuga bhayani dhadhatham hasthairpravalaprabham,
Keyurangadha hara kankana dharam kanollasathkundalam
Lokathpathi vinasa palanakaram Soorym gunabdhim bhaje.

I pray that Sun God who is the sea of good characters,

Who stays in the red lotus flower, who has three eyes,
Who has the three Vedas as his body, who holds two lotus flowers,
The symbol of protection and blessing in his four hands,
Who has the luster of pearls, who wears crown, chains, bangles,
And other ornaments, who wears shining ear drops in his ears,
And who is responsible for creation, upkeep and destruction of the world.

Chandra (Moon God)

Karpoora sphatikavadhathamanisam poornendu bimbananam,

Mukthadhama vibhooshithena vapusha nirmoolayantham thama,
Hasthabhyam kumudam varam cha dathadam neelalakothbhasitham,
Sasyankasthamyagothidasraya gunam somam sudhabhdhim bhaje.

I seek protection of the moon, who is a lake of nectar,

Who has a body as white as the crystal and camphor,
Who has a face like a fully opened white lotus flower,
Who with his body decorated by garlands of gems,
Removes darkness completely, who holds the lotus,
And the symbol of blessing in his two hands,
Who shines with the blue curly hairs on his forehead,
And who exhibits his affection by the rabbit which he keeps on his lap.

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Kuja (God Mars)

Vindhyesam grahadakshinaprathimukham raktha thrikonakrutheem,

Dhorbhi sweekrutha shakthi soola sagadhaam charooda meshadhipam,
Bhardwajamupatha raktha vasana chatha sriya shobitham,
Meror divya girai pradakshinakaram, sevamiha tham kujam.

I do service to the God Mars, who is the god of Vindya mountain,

Who is the planet facing south, Who sits on the red triangle,
Who is armed with spear. Shakthi and mace, who rides on a goat,
Who shines with wealth of reddish cloth
And umbrella given by Bharadwaja and others,
And who perambulates the holy mountain of Meru.

Budha (God Mercury)

Aathreyam mahadhadhipam grahaganesyana bhaga sthitham,

Banakaramudangamukam saralasadthuneera banasanam,
Peethasragwasanadwaya dwaja radha chathrasriya shobhitham,
Meror divya giraipradakshinakaram Sevamahe tham budham.

I serve that Budha, who belongs to the Athreya clan,

Who is the owner of greatness, who is on the north east direction,
Among the planets, Who resembles the arrow, who faces the east,
Who keeps the bow and arrow in his hands, Who shines with,
Yellow garlands, two cloths, flag pole, chariot and a fan,
And who goes round and round the Maha Meru mountain.

Guru (God Jupiter)

Rathashta pada vasthrarasimamalam dakshath kirantham karaa,

Daseenam vipanou karam nidhadatham rathnadhi rasou param,
Peetha lepana pushpa vasthra makhilalankara sambhooshitham,
Vidhya sagara paragam suragurum vande suvarna prabham.

I salute that teacher of gods, who shines like gold,

Who distributes clean clothes with his right hand,
Who sits in the shops of business,
Who keeps his hands on gem stones,
Who wears yellow marks, flowers and cloths,
Who wears clean and sparkling ornaments,
And who has seen the other shore of the sea of wisdom.

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Shukra (God Venus)

Swethambhoja nishannamapana thate, swethambara lepanam,

Nithyam bhaktha janaya sambradathatham vaso maneen phatakam,
Vamenaiva karena dakshinakare vyakhyana mudrangitham,
Shukram daithya vararchitham smithamukham vande sithangaprabham.

I salute that Shukra with a smiling face, who shines with his white body,
Who sits in a white lotus in the place of business, who wears white marks and
cloths,
Who distributes cloths and gems using his left hand to his devotees,
Who shows the symbol of explanation by his right hand,
And who gives boons to the Rakshasas.

Sani (God Saturn)

Dhyayen neela solochaya dhyuthi nibham neelaravindasanam,

Devam deeptha visala lochana yutham nithyakshudha kopinam,
Nirmmam sodhara sushka deerga vapushamroudrakrutheem bheeshanam,
Deergasmasrujatayudham grahapathim souram sadaham bhaje.

I always salute that Saturn who is the lord of planets, who has a body,
Colour like a blue stone, who sits on a blue lotus flower.
Who has broad shining eyes, who is always angry because of hunger,
Who has a lean dried body without any flesh, who is always angry,
Who is fearsome and who has long beard and hair.

Lord Sastha (with Poorna and Pushkala)

Jeemoothashyamadhama mani maya viladsad kudalollosivakthro,

Hasthabjam daksha mathrothpalamitharabhujam vama janoo paristham,
Bibrath admasanastha parikalitha thanuryogapattena jushta,
Sri poornapushkalabhyam puraharamurajith puthrakapathu sastha.

Let us be protected by god Sastha who is the son of lord Vishnu and Shiva,
Who is of the black colour of the clouds, who has a face shining because,
Of the gem studded ear drops that he wears, W ho has the red lotus in right
hand,
Who places his left hand on his left knee , who sits in the lotus pose along,
With his two wives Poorna and Pushkala in the throne of Yoga.

Lord Sastha

Thamalasyamalam bhadram pingalakalpa sundaram,

Aadhijyakarmugam vande sathyamavyaktha youanam,

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I salute him with his not very clear youth,
Who is of the light green colour of young leaves,
Who is safe and keeps everyone safe,
Who is decorated by ornaments of the copper colour,
And who holds the bow with arrow ready to shoot, in his hands.

Lord Subrahmanya

Dyayeth shanmugamindu koti sadrusam, rathna prabha shobitham,

Balarkadhyuthi shad kireeda vilasad keyura haranvitham
Karnalambitha kundala pravilasad ganda sthalee shobitham,
Kanchi kankana kinkini ravayutham srungara sarodhayam.

Meditate on that six faced god, who is like billions of moons,

Who shines with gem studded ornaments, who looks like the baby sun,
Who shines with six crowns, who wears bracelets and chains,
Whose hanging ear drops make his cheeks appear pretty,
Who wears golden belt, bangles and anklets,
And is the essence of the feeling of romance.

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Gayatri Mantras
Compiled by P. R. Ramachander

[Gayatri Mantras are very powerful meditation aids to pray for the grace of a
particular God. Gayatri is the feminine form of gayatra, a Sanskrit word for a
song or a hymn. It may refer to a mantra in particular (attributed to
Vishwamitra - goddess as its personification - represents Para Brahman) or
the name of a Vedic poetic meter of 24 syllables (three lines of eight syllables
each) or any hymn composed in this meter.]

Gayatri Devi Mantra

ॐ ।
।
।
॥

Om Bhur Bhuvah Svah

Tat Savitur Vareniyam
Bhargo Devasya Dhimahi
Dhiyo Yo Nah Prachodayat.

Om, Almighty Supreme Sun

Impel us with your divine brilliance
So that we may attain a noble understanding of Reality.

Durga Gayatri Mantra

Om Kathyayanaya Vidhmahe
Kanya Kumari Cha Dheemahe
Thanno Durgaya Prachodayath.

Om, Let me meditate on the goddess who is daughter of Kathyayana,

Oh, maiden Goddess, give me higher intellect,
And let Goddess Durga illuminate my mind.

Lakshmi Gayatri Mantra

Om Mahadevyaicha Vidhmahe
Vishnu Pathniyaicha Dheemahe
Thanno Lakshmi Prachodayath.

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Om, Let me meditate on the greatest goddess,
Oh, wife of Lord Vishnu, give me higher intellect,
And let Goddess Lakshmi illuminate my mind.

Saraswathi Gayatri Mantra

Om Vakdeviyai Cha Vidhmahe

Virinji Pathniyai Cha Dheemahe
Thanno Vani Prachodayath.

Om, Let me meditate on the goddess of speech,

Oh, wife of Lord Brahma, give me higher intellect,
And let Goddess Vani illuminate my mind.

Sita Gayatri Mantra

Om Janaka Nandinye Vidhmahe

Bhumijayai Dheemahe
Thanno Sita Prachodayath.

Om, Let me meditate on the daughter of Janaka

Oh, daughter of earth, give me higher intellect,
And let Sita illuminate my mind.

Radha Gayatri Mantra

Om Vrishabhanujaye Vidhmahe
Krishna Priyaya Dheemahe
Thanno Radha Prachodayath.

Om, Let me meditate on the daughter of Vrishabhanu,

Oh, darling of Krishna, give me higher intellect,
And let Radha illuminate my mind.

Shiva Gayatri

Om Tat Purushaya Vidhmahe

Mahadevaya Dheemahe
Thanno Rudra Prachodayath.

Om, Let me meditate on the great Purusha,

Oh, greatest God, give me higher intellect,
And let God Rudra illuminate my mind.

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Narayana Gayatri Mantra

Om Narayanaya Vidhmahe
Vasudevaya Dheemahe
Thanno Vishnu Prachodayath.

Om, Let me meditate on Lord Narayana,

Oh, Lord Vasudeva, give me higher intellect,
And let Lord Vishnu illuminate my mind.

Rama Gayatri Mantra

Om Daserathaya Vidhmahe
Sita Vallabhaya Dheemahe
Thanno Rama Prachodayath.

Om, Let me meditate on the son of Dasaratha,

Oh, consort of Sita, give me higher intellect,
And let God Rama illuminate my mind.

Krishna Gayatri Mantra

Om Dhamodharaya Vidhmahe
Rukmani Vallabhay Dheemahe
Thanno Krishna Prachodayath.

Om, Let me meditate on the god whose belly was tied by a rope,
Oh, consort of Rukhmani, give me higher intellect,
And let God Krishna illuminate my mind.

Om Govindaya Vidhmahe
Gopi Vallabhaya Dheemahe
Thanno Krishna Prachodayath.

Om, Let me meditate on the god who takes care of all beings,
Oh, darling of all gopis, give me higher intellect,
And let God Krishna illuminate my mind.

Venkateswara Gayatri Mantra

Nirnajanaya Vidmahe
Nirapasaya Dheemahe
Thanno Srinivasa Prachodayath.

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Om, Let me meditate on the god who is eternal truth,
Oh, God who does not have attachments, give me higher intellect,
And let God Srinivasa illuminate my mind.

Narasimha Gayatri Mantra

Om Narasimhaya Vidmahe
Vajra Nakhaya Dheemahe
Thanno Narasimha Prachodayath.

Om, Let me meditate on the god who is the lion man,

Oh, God who has diamond claws, give me higher intellect,
And let God Narasimha illuminate my mind.
Hayagreeva Gayatri Mantra

Om Vanisvaraya Vidhmahe
Hayagrivaya Dhimahi
Tanno Hayagriva Pracodayat.
Om, Let me meditate on the god of learning,
Oh, God who has a horse face, give me higher intellect,
And let God Hayagreeva illuminate my mind.

Sudharshana Gayatri Mantra

Om Sudharshanaya Vidmahe
Maha Jwalaya Dheemahe
Thanno Chakra Prachodayath.

Om, Let me meditate on the holy wheel of Sudharshana,

Oh, Wheel which has great brilliance, give me higher intellect,
And let the wheel illuminate my mind.

Brahma Gayatri Mantra

Om Chathur Mukhaya Vidmahe

Hamasaroodaya Dheemahe
Thanno Brahma Prachodayath.

Om, Let me meditate on the God with four faces,

Oh, God who rides on the Swan, give me higher intellect,
And let the Lord Brahma illuminate my mind.

Om Vedathmanaya Vidmahe,
Hiranya Garbhaya Dheemahi,
Thanno Brahma Prachodayath

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Om, Let me meditate on the God who is the soul of Vedas,
Oh God, who holds the entire world within you, give me higher intellect,
And let the Lord Brahma illuminate my mind.

Ganesha Gayatri Mantra [1]

Om Lambhodaraya Vidmahe
Mahodaraya Deemahi
Thanno Danthi Prachodayath.

Om, Let me meditate on that god with broad paunch

Oh, God with a big belly, give me higher intellect,
And let the elephant faced one illuminate my mind.

Ganesha Gayatri Mantra [2]

Om Ekadanthaya Vidmahe
Vakrathundaya Dheemahi
Thanno Danthi Prachodayath.

Om, Let me meditate on that one tusked God,

Oh, God with broken tusk, give me higher intellect,
And let the elephant faced one illuminate my mind.

Ganesha Gayatri Mantra [3]

Om Thatpurashaya Vidhmahe
Vakrathundaya Dheemahi
Thanno Danthi Prachodayath.

Om, Let me meditate on that great male,

Oh, God with broken tusk, give me higher intellect,
And let the elephant faced one illuminate my mind.

Subrahamanya Gayatri Mantra

Om That Purushaya Vidhmahe

Maha Senaya Dheemahe
Thanno Shanmuga Prachodayath.

Om, Let me meditate on that great male,

Oh, commander in chief, give me higher intellect,
And let the six faced one illuminate my mind.

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Devendra Gayatri Mantra

Om Sahasra Nethrayevidhmahe
Vajra Hasthaya Dheemahe
Thanno Indra Prachodayath.

Om, Let me meditate on the thousand eyed one,

Oh, Lord with Vajra as weapon, give me higher intellect,
And let Indra illuminate my mind.

Hanuman Gayatri Mantra

Om Aanjaneya Vidhmahe
Maha Balaya Dheemahe
Thanno Hanuman Prachodayath.

Om, Let me meditate on the son of Anjana,

Oh, Very strong one, give me higher intellect,
And let Hanuman illuminate my mind.

Om Aanjaneya Vidhmahe
Vayu Puthraya Dheemahe
Thanno Hanuman Prachodayath.

Om, Let me meditate on the son of Anjana,

Oh, son of god of air, give me higher intellect,
And let Hanuman illuminate my mind.

Aadithya [Sun] Gayatri Mantra

Om Bhaskaraya Vidhmahe
Diva Karaya Dheemahe
Thanno Surya Prachodayath.

Om, Let me meditate on the Sun God,

Oh, maker of the day, give me higher intellect,
And let Sun God illuminate my mind.

Om Aswadwajaya Vidhmahe
Pasa Hasthaya Dheemahe
Thanno Surya Prachodayath.

Om, Let me meditate on the god who has a horse flag,

Oh, God who holds the rope, give me higher intellect,
And let Sun God illuminate my mind.

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Chandra [Moon] Gayatri Mantra

Om Kshira Puthraya Vidhmahe

Amrithathvaya Dheemahe
Thanno Chandra Prachodayath.

Om, Let me meditate on the son of milk,

Oh, essence of nectar, give me higher intellect,
And let moon God illuminate my mind.

Om Padmadwajaya Vidhmahe
Hema Roopaya Dheemahe
Thanno Chandra Prachodayath.

Om, Let me meditate on God who has lotus in his flag,

Oh, God of golden colour, give me higher intellect,
And let moon God illuminate my mind.

Angaaraka (Mars) Gayatri Mantra

Om Veeradhwajaaya Vidmahae
Vighna Hastaaya Dheemahi
Tanno Bhouma Prachodayaat
Om, Let me meditate on him who has hero in his flag,
Oh, He who has power to solve problems, give me higher intellect,
And let the son of earth God illuminate my mind.
Budha (Mercury) Gayatri Mantra

Om Gajadhwajaaya Vidmahae
Sukha Hastaaya Dheemahi
Tanno Budha: Prachodayaat
Om, Let me meditate on him who has elephant in his flag,
Oh, He who has power to grant pleasure, give me higher intellect,
And let Budha illuminate my mind.

Guru (Jupiter) Gayatri Mantra

Om Vrishabadhwajaaya Vidmahae
Kruni Hastaaya Dheemahi
Tanno Guru: Prachodayaat

Om, Let me meditate on him who has bull in his flag,

Oh, He who has power to get things done, give me higher intellect,
And let Guru illuminate my mind.

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Shukra (Venus) Gayatri Mantra

Om Aswadhwajaaya Vidmahae
Dhanur Hastaaya Dheemahi
Tanno Shukra: Prachodayaat

Om, Let me meditate on him who has horse in his flag,

Oh, He who has a bow in his hand, give me higher intellect,
And let Shukra illuminate my mind.

Sanishwara (Saturn) Gayatri Mantra

Om Kaakadhwajaaya Vidmahae
Khadga Hastaaya Dheemahi
Tanno Mandah: Prachodayaat

Om, Let me meditate on him who has crow in his flag,

Oh, He who has a sword in his hand, give me higher intellect,
And let Saneeswara illuminate my mind.

Raahu Gayatri Mantra

Om Naakadhwajaaya Vidmahae
Padma Hastaaya Dheemahi
Tanno Raahu: Prachodayaat

Om, Let me meditate on him who has snake in his flag,

Oh, He who has a lotus in his hand, give me higher intellect,
And let Rahu illuminate my mind.

Ketu Gayatri Mantra

Om Aswadhwajaaya Vidmahae
Soola Hastaaya Dheemahi
Tanno Ketu: Prachodayaat

Om, Let me meditate on him who has horse in his flag,

Oh, He who has a trident in his hand, give me higher intellect,
And let Kethu illuminate my mind.

Yama Gayatri Mantra

Om Surya Puthraya Vidhmahe

Maha Kalaya Dheemahe
Thanno Yama Prachodayath.

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Om, Let me meditate on the son of Sun God,
Oh, great Lord of time, give me higher intellect,
And let God of death illuminate my mind.

Varuna Gayatri Mantra

Om Jala Bimbhaya Vidhmahe

Nila Purushaya Dheemahe
Thanno Varuna Prachodayath.

Om, Let me meditate on the reflection of water,

Oh, person of ocean blue, give me higher intellect,
And let the God of water illuminate my mind.

Agni Gayatri Mantra

Om Maha Jwalaya Vidhmahe

Agni Devaya Dheemahe
Thanno Agni Prachodayath.

Om, Let me meditate on the great flame,

Oh, God of fire, give me higher intellect,
And let the Fire God illuminate my mind.
Om Vaiswanaraya Vidhmahe
Laaleelaya Dheemahe
Thanno Agni Prachodayath.
Om, Let me meditate on the flame that digests,
Oh, merger of all, give me higher intellect,
And let the Fire God illuminate my mind.
Prithvi Gayatri Mantra

Om Prithivi Devyyaya Vidhmahe

Sahasra Murthaye Cha Dheemahe
Thanno Prithvi Prachodayath.

Om, Let me meditate on the goddess of earth,

Oh, Goddess who has thousand forms, give me higher intellect,
And let Goddess earth illuminate my mind.

Garuda Gayatri Mantra

Om Thathpurushaya Vidhmahe
Suvarna Pakshaya Dheemahe
Thanno Garuda Prachodayath.

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Om, Let me meditate on that great living being,
Oh, Bird with golden wings, give me higher intellect,
And let the God Garuda illuminate my mind

Nandi Gayatri Mantra

Om Thathpurushaya Vidhmahe
Chakrathundaya Dheemahe
Thanno Nandi Prachodayath .

Om, Let me meditate on that great living being,

Oh, Lord of devas, give me higher intellect,
And let the God Nandi illuminate my mind.

Tulasi Gayatri Mantra

Om Tulasi Devyai Cha Vidhmahe

Vishnu Priyayai Cha Dheemahe
Thanno Brindah Prachodayath.

Om, Let me meditate on the Goddess of Ocimum,

Oh, Goddess who is dear to Vishnu, give me higher intellect,
And let Brindha* illuminate my mind.
* Another name for Thulasi plant

Shirdi Sai Gayatri Mantra

Om Shirdi Vasaya Vidhmahe

Sachithanandaya Dheemahe
Thanno Sai Prachodayath.

Om, Let me meditate on the God who lives in Shirdi,

Oh, God who is the ethereal truth and happiness, give me higher intellect,
And let that Sai illuminate my mind.

Manmata Gayatri Mantra

Om Kama Devaya Vidhmahe

Pushpa Vanaya Dheemahe
Thanno Kama Prachodayath.

Om, Let me meditate on the God of love,

Oh, God who is the forest of flowers, give me higher intellect,
And let the God of love illuminate my mind.

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Marriage Rites and Rituals [Iyers]
By P. R. Ramachander

Introduction

Marriage ceremonies and rituals, though based on the common religious

percepts are different for different castes in India. It is also different for the
same caste living in different parts of the country not only based on the Veda
or Sutra they belong but also due to customs that the community has
adopted.

An attempt has been made to list out and describe the various rituals and
functions of the marriage of Iyers. It does not mean that these are same for all
Iyers. According the Veda and the Sutra that they follow as well as the
custom adopted by the families these can be different. The marriage rituals,
except for a few have not been stable over years. It has kept on changing
according to the needs and conveniences of the iyer society. Even about 100
years back, most of the marriages were celebrated for four days. Little earlier
to that Vara Dakshina or dowry was not in practice but Kanya Shulka or
brides money was given to the father of the bride. What are being described
are the functions and rituals, as it should be based on the Vedas and different
family customs, which are in vogue. Some effort has also been made to give
the significance of these functions as well as the meanings of the important
mantras recited at different times.

Marriage for a Hindu is not a contract but a sacrament or in other words. a

function dictated by religion aimed at elevating two individuals in to a unified
whole called the family. But going through the following, it could be seen that
all the prayers are chanted by the groom. All prayers are aimed at purifying
the bride and nowhere a need for purification of the groom is mentioned.
(One of the learned referees of this article has pointed out that, performance
of Vritha cleans the bridegroom). It could also be seen that majority of the
rituals are dictated by custom rather than by religion. Marriage is one of the
40 samskaras (16 according to some), which every individual has to undergo
from the time of conception in the womb of the mother till the individuals
death. Samskara in Sanskrit means refining Marriage is one of the important
samskaras in an individual's life.

Every individual iyer knows that the iyer marriage is a very complicated
function. They would however be surprised to know that the part dictated by
Vedas in the marriage ceremony is extremely less. Most of the manthras are
very significant but some of them are extremely out dated. Some of the out
dated ceremonies are slowly being changed or left out by our forefathers. We

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have to be really proud of that group of people who were tied in orthodoxy of
those times but willing to change once they realized that it is not relevant.
Apart from the Vedic rituals there are also puranic rituals, which must have
crept in with passage of time. This was possibly the reason why the Indian
Constitution tells that the stipulated marriage rites of a Hindu community are
those rites, which have been prevalent for the past 25 years. There are also
umpteen rituals in the iyer marriage, which has nothing to do with Veda or
puranas or even the religion. These are the loukika rituals. Sumnagalis or
married women whose husbands are alive take a leadership in determining
and carrying out these rituals.

Broadly in the iyer marriage the Vedic rituals are 1. Groom asks for the girl
from her father through intermediaries 2. Father of the bride agrees 3. The
father of the groom gives permission for the groom to marry 4. The bride's
father gives his daughter as a gift to the groom and then 5. The Groom
marries the bride who is now his. But the rituals and steps are much more
than five The rituals and functions as was the practiced are:
1. Vang Nischayam
2. Sumangali Prarthana
3. Pongi Podal at the aunt's house
4. Yatra danam at the Grooms house
5. Receiving of the Grooms party
6. Vara Praekshanam
7. Janu Vasam
8. Nischaathartham
9. Vritham for the groom and Kappu Kettal (Raksha) for the bride
10. Sprinkling of Paligai
11. Para desi kolam and Kasi Yatrai
12. Malai mattal or Exchange of garlands
13. Unchal and Pachai podi
14. Vara Poojai
15. Telling of Pravaram
16. Dharai Varthal or Kanya danam
17. Agni prathishtapanam
18. Madu Parkam and Vara pooja
19. Looking at the bride
20. Vivaha sankalpam, Kanya samskaram and Mangala snanam
21. Mangalya dharanam
22. Wearing of toe ring by the bride
23. Prayer while tying the string made of Dhurbha
24. Groom leading the bride in front of the fire
25. Agni muhurtham
26. Panigrihanam
27. Saptha padhi
28. Parinayam and Pradhana homam

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29. Asmarohanam, Laja Homam and Agni Pradakshinam
30. Removal of Dhurba tied around the bride
31. Jayadhi homam
32. Aseervadham and Phala Dhanam
33. Palum Pazhamum
34. Marriage feast (Lunch)
35. Nalangu
36. Journey towards husband's home
37. Griha pravesam
38. Pravesya Homam
39. Gandharva pooja
40. Prayer for getting good children
41. Seeing of Arundhathi and Dhruva
42. Post Marriage Rituals
a. Sthali bhagam
b. Oupasanam
c. Sesha homam
d. Nandi sraddham
e. Kooshmanda Homam
f. Phala dhanam
g. Thamboola charvanam
h. Aseervadam

1. Vaaang Nischayam (Loukika)

The families after examining the compatibility of the couples both physical
and mental and the longevity of their wedded life from the horoscopes initiate
the marriage negotiations. This consists of enquiring about the background of
the bride's and groom's families and a visit of the groom and family to the
bride's house. Once the groom and bride like each other both families decide
to perform the marriage. A simple ceremony which was preceded by a
Vigneswara pooja and exchange of Nalikera and Thamboola (Coconut, betel
leaf and arecanut) before elderly people of both families, by the brides and
grooms parents is called Vaang Nischaya, Later the reading of Lagna Patrika
(or a contract by both parents about the performance of the marriage) was
added to this simple function. But this has now become a mini marriage
ceremony, which is celebrated in the groom's house. Apart from what is
described in the last paragraph, mutual garlanding of the groom by the bride
and a big feast for large number of invited guests etc form a part of this
function.

2. Sumangali Prarthanai (Loukika)

This is a prayer by the groom's and bride's families to those ladies of their
family who have died as sumangalis. i. e. died before their husbands. The
blessings of these sumangalis are sought by inviting 5-8 Sumangalis for a
special pooja and a traditional feast. Normally the married daughters and

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sisters of the family are included in the list of invitees. All Sumangalis come to
the feast in a traditional attire of a nine-yard sari. Here the Sumangalis invited
represent the dead Sumangalis of the house and they are first woshipped and
fed. It is interesting to note that this is the only iyer function in which women
eat before men. Apart from Sumangalis a kanya is also invited. There is lot of
variation of this pooja, which almost differs from family to family. No priest is
called and no Sanskrit sloka is recited. It is a custom in certain families to
hold it after the marriage so that the daughter or daughter-in -law participates
as a Sumangali in this Pooja.

3. Pongi Podal (Loukika)

Female elders were extremely important in an iyer family especially the
father's sisters (aunt) and mother's brothers' wife (Mami). Before the marriage
these relations used to invite their nephew (or niece) for a traditional feast in
which Pongal Chadam (rice cooked with Dhal and turmeric), which is the sign
of prosperity, is prepared. Also all the dishes that their nephew (or niece) likes
are prepared. This is a sort of farewell feast by these elders to the bride or
groom who are going to form a family themselves.

4. Yatra Danam (Puranic)

Iyer marriages always take place in the bride's place of residence and so
there is a need for the groom and his parents to travel to the bride's place. So
before starting a Vigneswara Pooja is performed and dana is given to
Brahmins to ward of evils. It is also customary to break a coconut before the
party departs to ward of evil eye.

5. Receiving of the grooms party (Loukika)

This is a very important function of yester years and used to be done at the
boundary of the village. The bride's parents receive the groom and his family
with coconuts and Nadaswaram and lead them to the place where stay has
been arranged. With the concept of village undergoing change, nowadays the
groom's party is taken to their place of stay and is received in front of the
mantap by the bride's parents and relatives. They are received besides the
usual coconut, flowers and Thamboola with two conical structures called
"Paruppu Thengai Kutti" made of dhal, jaggery and coconut. This sort of
reception with Kutti happens five times during the marriage ritual. Though still
called Paruppu (dhal), Thengai (coconut) Kutti, these are nowadays made of
cashew nut or Laddu or Lozenges of various other sweets. This Nadaswaram
troupe continues to play till the marriage ceremonies over in the mantap. Off
and on, when important rituals take place, the priest's signal for Getti melam,
which means faster and louder playing of the drum. This is supposed to
prevent bad words or words of ill omen from being heard at the marriage hall.

6. Vara Prekshanam or Kanya Varanam (Vedic)

This is a ceremony in which the groom sends learned Brahmins as his

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emissaries to the groom's father and requests him to give his daughter in
marriage to him. The mantras recited are from Rig Veda. This consists of
several parts: -
i. Requests to the Brahmins to Go on his behalf: Hey Elders, You have
decided to help me based on my request. Please go with a contended heart
to request a bride for me. You would be all blessed by the devas who will get
their share in the yagas to be performed by my wife and me after marriage.
ii. Prays for a safe passage to the elders: Let the path of these elders who are
my friends be devoid of stones and thorns. Let Aryama the deva unite the
bride and me. Let the family that we are going to build be holy and well
joined. Let the path these elders take be the shortest and straight one. Let the
Deva Aryama help these elders in their endeavor.

7. Janu Vasam (Loukika)

This is a very important function of the iyer marriage. In the present day it
consists of getting dressed in western clothes by the groom at the nearby
temple and from there coming to the mantap in a grand procession to accept
the bride. The bride's brother presents the dresses for the occasion to the
groom before the januvasam and arrangements are made to take them to a
predetermined temple. A special Pooja of the deity is also arranged It also is
an indirect exposure of the groom to the general public. If somebody knows
something negative about him (like he is already married or he is a bad
character), they get a chance of telling it to the bride's father. The procession
nowadays is in a car preceded by a grand nadaswaram and sometimes
bursting of crackers. In the olden days the procession used to be even on
elephants. This procession also has some very interesting implication.
According to the Vedas, once upanayanam is over for a Brahmin boy, he
becomes a Brahma charin or one who walks in the way of Brahma. It was a
time for him to learn Vedas and other necessary knowledge. It was customary
during those times that he used to wear one white short cloth up to the knee,
never shave or have a haircut, never wear a garland or scents, never wear
sandal paste and in fact lead a saintly life. Janu means knee and vasam is
cloth. Janu Vasam is really a procession in which the groom is brought to the
bride's house as a brahmachari. He was expected to wear only a cloth up to
the knee. Ofcouse now it is not like that.

8. Nischayathartham (Loukika)
This is an important item of the marriage ritual and is normally held in the
previous evening to the marriage and after the Janu Vasam. This consists of
a preliminary Ganapathi Pooja followed by honouring the parents of the
groom by the parents of the bride and vice versa and announcing the final
agreement by the bride's parents that they are willing to give their daughter in
marriage to this groom. The groom and his parents accept the proposal. The
groom's parents give her a silk sari during this time. She receives this and
changes whatever sari she wears with the new one. The groom's sister ties in

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some families Thamboola in the end of this sari. Please note that the
proposal was initiated by the groom through the intermediary of the elders
and not by the bride's parents as is common now. This system must have
changed from Vedic times in the recent past. In this function elders from both
families meet each other and bless the groom and the bride for a happy
future. There is also a custom of giving articles for washing and make up as
well as two dolls by the groom's party to the bride during this occasion. It is
called for Vilayadal or playing. This is supposed to be given by the groom's
sister. Sometimes along with this she also presents a silk sari. There is a
tendency nowadays of holding the marriage reception after this
Nischayathatham. Under normal circumstances there seems to be nothing
wrong but many of the rituals reserved for the marriage like Garlanding of
each other and pani Grahanam take place then. Though some elders frown at
this tendency most of them accept it. But if the marriage does not take place
after this pani grahanam and Mala Dharanam, for some reason or other, it will
be really tragic as these are part of the Hindu marriage ceremonies.

9. Vritham and Kappu Kettal (Vedic)

As mentioned under Januvasam, the groom is still a brhamacharin in the
ascetic garb. He is unshaved, uncut and supposed to lead a strict life as
prescribed. His Guru when he was initiated in this life of penance is his father.
So it is essential that before he gets married he has to take permission from
his father (Guru) to end his Brhama Charya Vritha and marry and lead a life
of a Grihastha. This function is Vritham. This function could also be
performed in the groom's house before he departs to the bride's house for
marriage. The bride's family lead by the maternal aunt of the bride normally
invites the groom with a pair of Paruppu Thengai Kutti. During this time the
groom's father makes him perform all the samskaras like namakaranam,
Choulam, Annaprasanam etc which for some reason have not been
performed and also make the groom do the duties as a brahmacharin which
he has not performed like Khanda rishi tharpanam, Prajapatyam, Saumyam,
Agneyam, Vaiswadevam etc and complete the samavarthana(life of a brhma
charin). It is necessary according to religious beliefs that he has gained
expertise in Vedas by this time. Simultaneously a Raksha (Protection) in the
form of a sacred string is tied in the wrist of the bride after reciting Vedic
manthras to protect her from all evil spirits and also those Gandharvas, who
were holding charge of her till then. There is a custom of giving oil for bath,
green gram for oil bath, sweets to eat after he takes a bath, to the groom
before the Vritha by the aunt (Athai) of the bride. Nowadays this has been
enlarged to include a shaving set, toilet articles like soap scent etc. Earlier
days all these were supposed to be given during the early morning of the
marriage at the groom's quarters with accompaniment of Nadaswaram etc.
But nowadays, it is mostly handed over to the groom's party the previous
night. This is a purely Loukika custom.

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10. Sprinkling of Paligai (Puranic)
Pali means row of trees and this ritual would have been planting of trees by
the groom's and bride's families for the upkeep and happiness of the groom
and the bride. In modern days, this consists of sowing germinated seeds of
nine kinds of pre-soaked cereals in 5 mud pots (layered with green grass and
bilva leaves) by married women (Sumangalis) relatives of the groom and the
bride. They first sow the germinated seeds and pour milk with water over it. It
is a custom nowadays to have five such pots for each side. Five sumangalis
(three from the groom's relatives and two from the bride's relatives in case of
the groom's side and three from the bride's relatives and two from the bride's
side in case of bride's side) sow the germinated grain and pray for long happy
married life for the couple as well as several children to brighten their homes.
In Kerala, these germinated plants in the mud pots are supposed to be left in
the river nearby after 4 days. There is an opinion from a learned referee that,
rather that the germinated seeds should be eaten as is the custom in
Karnataka. But during modern times, this is rarely done and nobody bothers
about the germinated seeds.

11. Para Desi Kolam and Kasi Yathrai (Loukika)

After the Vritham in the olden days the groom used to have a haircut and a
bath. This is in memory of those times when he used to grow hair during the
time when he was a brhmachari. Slowly this custom vanished. Nowdays after
the Vritham the groom wears for the first time in his life the 8 yards Dhoti
called Soman in the Pancha Kacham (which incidentally means big Veshti
one part of which goes in between the legs) fashion. He also wears an
Uttariyam. It is normal for him to carry a fan, an umbrella, a bamboo fan, a
grantham (any book nowadays), wear new slippers and also a small bundle.
He wears (collyrium) Kan Mai, garland and sees himself for the first time in
the mirror after the poonal. He also wears double poonal (sacred string)
indicating the fact that he is ready to become a grihastha. He usually walks
away from the marriage Pandal and is stopped by the father of the bride. The
groom informs the bride's father that he is going to Kasi. (Which indicates that
he is still learning and is going further to learn). The bride's father first tells
them that he is already an accocmplished Vedic Scholar and requests him to
stop his travel for learning and offers him a coconut and offers his daughter in
marriage to him and requests him to come back and become a grihastha. The
groom accepts this request. This is not a Vedic ritual as no manthras are
uttered. Another important indication is that the negotiation is between the
groom and the bride's father again indicating that the arranged marriage of
those days was arranged by the groom with the bride's parents.

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12. Malai Mattal (Loukika)
In the olden days the groom used to go inside the mantap and come out later
for the malai mattal. But nowadays he is received by the bride at the entrance
of the mantap. Normally the maternal uncles of the groom carry him in a
cradle to the mantap. Though in marriages this still takes place, in many
cases, the maternal uncle simply accompanies the groom. The bedecked
bride waits at the entrance of the mantap to receive the groom. Both the
groom and bride apart from the normal garland wear 3 sets of garland(called
Mattu Malai), which is not in the usual form but in the form of "U" put around
the neck. At the entrance the bride is lifted up by her maternal uncles and the
groom by his maternal uncles and one after another the garlands are
exchanged. Lot of mirth and fun takes place during this ritual. When the bride
tries to garland the groom either he is moved away or lifted too much high so
that she will find it difficult to garland him. The bride's party also tries to move
the bride in critical time so that the groom has to virtually chase the bride to
garland her. The women relatives sing various songs in the background.

13. Unchal and Pachai podi (Loukika)

This is another very interesting ritual, which is not Vedic and entirely
managed by women relatives. This is also called Kannujal. The silk Sari to be
worn by the bride during this occasion was supposed to be purchased by her
maternal uncle. The bride keeps her fingers folded in to the palm in a conical
form and the groom holds her hand (It is interesting to note that the Pani
Grihanam which means holding of hand, which is a Vedic ritual takes place
much later after the oonchal. Hence some elders feel that Oonchal ceremony
should not be held at this time). The groom leads the bride in front of the
Oonchal (A swing) and they stand together facing east, Then the mother of
the bride, mother of the groom, paternal aunts of the bride and the groom and
one of the uncles wife's or maternal aunts (altogether five people in some
families seven people) one by one sprinkle milk on the feet of the groom and
bride (symbolizing washing their feet with milk) and wipe their feet with the
edges of their silk sari. After this function the groom and bride are asked to sit
in the swing, (It is told that the bride's feet should not touch the ground and
only the groom's feet should touch the ground while sitting in the swing,
symbolizing that He is the controller of the family) the same relatives then
wave colured rice balls (normally coloured red but in some cases coloured
yellow and red) all round them in a circular motion and throw them in different
directions. This is a ceremony meant to ward off evil from the groom and
bride. After this the same relatives give a mixture of sugar, milk and banana
to the bride and groom. Once this is over the bride's paternal aunt walks
round the swing with a lamp kept on a plate and lit on cooked rice, fed by
ghee and with five wicks kept on a brass plate called Thambala. She is
followed by the bride's mother, grooms mother, grooms paternal aunt, brides
or grooms uncle's wife alternatively carrying a pot of water and a lit lamp
normally kept in a vessel. (So that wind does not put it off). While all these is

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going on the women invitees sing mellifluous tunes composed by several
poets for the occasion. Most of them remind of the puranic marriages of either
Vishnu or Shiva. Once the function is over a pot of water is handed over to
the groom and bride so that they can wash their feet. The priest waves a
coconut round the bride and groom and breaks the coconut.

14. Vara Poojai and initiation of the ceremony (Vedic)

The Vedic ceremony of marriage only starts at this juncture. After the
Oonchal the bride and the groom are taken to the Mantap and the Vedic
rituals start. First the bride's father welcomes the groom and washes his feet
with water. The groom then starts the vivaha rituals with the permission of the
learned Brahmins. He first prays the Brahmins to permit him to start the Vedic
rituals. The Brahmins permit him to do so. He then performs the Vigneswara
pooja and prays God to help him complete the rituals without any problem.

15. Telling of Pravaram (Vedic)

This is really an announcement about whom the bride is going to wed and
whom the groom is to the people who have gathered there. The gothra to
which the bride belongs, name of her paternal great grandfather, her paternal
grandfather and her father are repeated in a sonorous loud tones by one
priest. They ask the bride's father whether he agrees to protect the dharma of
his family. He agrees. Then another priest similarly introduces the bridegroom
by telling his Gothra, names of his paternal great grandfather, paternal
grandfather and father. The groom Okays the information given and agrees
for the marriage ceremonies. This is repeated thrice. Possibly this is a ritual to
give a chance to the audience to tell anything negative about the information
repeated. This was necessary as the groom is a traveler in search of
knowledge approaching the bride's father in a different village.

16. Kanya Dhanam or giving away the bride (Vedic)

The Hindus consider gifting of their daughter to a suitable groom as a very
holy deed. In fact it is supposed to be superior to many other holy deeds like
giving alms, giving food etc. In the beginning of this ritual the bride would be
sitting facing east on a bundle made of paddy stalks and holds in her hand a
coconut. She also holds a small gold coin called Pudu panam. (But
nowadays, she sits on the lap of her father. ). Her father should stand facing
north with the bride’s mother on his right side. The groom stands facing the
west.. The father of the bride holds the Thamboola (Betel leaf and areca nut)
in his palms and the bride should place her palms holding coconut on her
father's palms. The groom should join his palms and get prepared to receive
the bride's palm holding coconut from her father. While her palms are being
transferred, the bride's mother should keep on pouring water over her
daughter's hand, which should made to fall on the ground (This is called
Dhara in Sanskrit. In Tamil this ceremony is called Dharai Varthu Kodukkal).
Gently the bride's palms are transferred to the groom's hand. This ritual

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symbolizes the transfer of ownership of the bride to the groom (Note: They
are still not married and the ritual of the marriage would be performed by the
groom. It is obvious that the Hindus thought that the daughter is owned by her
father till then and will be owned by the groom later.)
While transferring the bride her father should tell the following prayer:
a. I am giving to you as a gift, my ever playful gold like daughter who came to
my house to give redemption to my ancestors and who would make me reach
the heavens in future, bedecked in gold to you, who is the personification of
Vishnu.
b. I am giving her to you so that you can get children through her and do all
your prescribed religious duties.
The groom replies:
I accept her by the grace of Sun who made this world with my hands
protected by the Aswini Devas with he permission of the Sun God.
It is considered normal for the bride's parents to cry after this ceremony. This
is because the transfer of ownership of the bride is complete.
17. Agni prathisthapam (Vedic)
This means raising of fire. Fire has been the basis of modern life. For
centuries the only method of raising the fire was by churning wood. (since
there was no match box). Due to it being extremely essential in day to day
life, a married man was supposed to maintain fire perennially in his house
with the help of his wife. This is a Oupasana. He daily removes the ashes
surrounding the fire worships the fire and maintains it. During this holy ritual a
new fire is supposed to be raised by the groom with the help of the priest. He
is supposed to take a part of this fire and maintain it in his home for life.
18. Madhu Parkam and Vara Pooja (Vedic)
Once the bride's father gives away his daughter to the groom and he accepts
her, the bride's father becomes happy and again does honours to the groom
by washing his feet and then offering him a mixture of honey and curd called
Madhu Parkam. He also is supposed to give him a cow (the basis of a happy
home in earlier times. In fact wealth was counted by the number of cows one
has). Nowadays cow is substituted by token presents. While the bride's father
washes his feet, the groom prays, "Let this water poured over my feet destroy
my enemies and take care of my family." The bride's father then tells the
groom "You who are the personification of Maha Vishnu, please take your
seat and accept all these good things that I give you".
After this the mixture of curds, honey and ghee is given to the groom. In some
families they also add popped rice and fried rice flour. The groom tells the
following prayers:
Hey, God of Knowledge, who is responsible for the gleam in people in
general and the lustrous strength of Brahmins, Hey Vedas who add luster to
the God of Knowledge, Hey Vedas who are themselves the strength of all, I
pray you to make all people love me like this, please make me own several

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herds of cattle. Hey Madhu Parka, which has come to me, please give me
luster, fame and milk like qualities. Let all people love me. Please give me
cattle wealth.
19. Looking at the bride (Vedic)
This is a ritual, which symbolizes, announcing to everybody his intention of
marrying the maid who has been given to him. He looks at her part by part
and talks to her and requests her to become a part of his family.
First he prays to the Gods thus:
Hey, Varuna, Let not anything bad befall on the sibs of my bride. Hey,
Brahaspathi, please remove all bad physical and mental qualities in her that
would bring bad luck to her husband. Hey, Indra please remove all the
physical barriers in her that would prevent birth of children and also equip her
with good qualities so that she can bring up the children properly. Oh, All
Gods, please shower her with all good qualities.
20. Vivaha sankalpam, Kanya samskaram and Mangala snanam (Vedic)
a. Kanya Samskaranam
This means refining of the bride or civilizing the bride. The marriage rituals
really start from this point only. The groom realizes that his marrying the bride
and taking her away would make her parents sad. He feels that they should
not become sad and tells them:
Though the bride has been brought up with love and care, it is not proper for
you to shed tears at this time. She is full of life and is going to lead a happy
life. Instead of this you all should be happy because of me and this girl are
going to lead a life full of love Also this act of giving the bride is going to repay
your debts to your ancestors. Shedding tears now will displease them. Then
he addresses the maid he has chosen to marry and tells her what he expects
of her and also refines her and removes all that is bad in her by a prayer:
"Hey maid, Please be the one who is not giving a harsh stares at the
husband. Please be kind to my brothers. Please always go in the most proper
way and please always keep your body clean. I will be praying for long life for
all the children, which you will beget for me. Since this requires the worship of
the devas, you should also have a desire to worship them. I also beseech you
to be always good to all my family members and the animals like the cows
and horses owned by the family."
After this the groom takes a dharbha grass and gently moves it over the
eyelids of the bride and throws the dharbha behind her reciting a mantra
praying the devas once again to make her behavior kind towards him.
b. Mangala Snanam and Vivaha Sankalpam
This means holy bath and marriage preparations. This is done in a few steps.
They are:
i. Prayer to the Brahmins to bring water that is holy for giving bath to the
bride.

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Normally this holy water is brought by even number of learned Brahmins
(normally 2 or 4). The groom prays to them:
"There are lots of sins that are transferred to the water. Hey, Brahmins bring
that holy water which has not been spoiled by death and that water which will
not destroy her children in her womb and that water which is devoid of any
bad effects."
ii. Prayer when keeping the dharbha ring on the head of the girl.
The groom then keeps a thick ring (normally meant for keeping the mud pots
stable) on the head of the girl and recites the following prayer. He also prays
his relatives to surround him and the bride.
"Hey, Deva called Aryama, like the stand made of dharbha kept on the head
of this maid is round, with your blessings let er and my brothers and mother
surround this fire and witness these ceremonies. Her relatives and mine also
should surround this fire and will witness the marriage between us and pray
for our welfare. Let their prayer be granted by your grace."
iii. Prayer when keeping the yoke on the ring.
Then the groom keeps a model of a yoke (meant to tie two bullocks) on the
Dharbha ring and recites the following prayer. He reminds Indra of the way he
cured a girl called Abala (Abala literally means "strength less". In fact in
Sanskrit all girls are called Abalas.)
"Hey Indra, In he same way as all the bodily defects of Abala disappeared
and she became similar to the sun, please remove all the bodily defects of
this girl and make her shine like Surya."
(Abala was a girl who had leucoderma and was cured by pulling her through
the hole in the yoke used to tie the horses in Indra's chariot, three times)
iv. Prayer when keeping gold in the hole in the yoke
(Normally the hole in the stick is covered with the mangalya made of gold and
kept on the head of the bride. )
The groom prays "Hey maid, let this stick covered with gold and the holy
waters brought by the Brahmins wash of all the defects in you which would
bring bad effects on me and which are not visible. Let it thus bring good to
you. Let these unite your body with mine later when we love each other. "
v. Prayer for performing holy bath to the bride.
This consists of 5 prayers by the groom. They are:
a. These waters shine like gold, and have an unblemished luster. This water
itself is pure and is capable of purifying others. Let these waters remove all
the blemishes in this maid. Was it not in these waters in which several
hundreds of holy theerthas (Holy river waters) are present? Let the God of all,
use this water and make you pure.
b. This water in which was born Lord Surya, this water in which was born the
fire, this water which is as blemish less as gold and this water which purifies
all others, let it, Oh maid, remove all your sorrows, and let it also give you
eternal pleasure.
c. These waters in which God Varuna remains in the middle and watches all
the good and bad one does, these waters that wear fire in the middle and

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these waters of purest colour, let it give all the pleasures of this world to you,
Oh, Maid.
d. These waters which gods drink from the sky, these waters which exist in
the sky in various shapes, these waters which have raging fire in the middle
should give you pleasure both of this world and the world thereafter., oh, maid
e. Oh maid, who is going to marry me now, let these waters see you with its
welfare giving eyes, let it with its holy body touch your skin and let these
waters which give rise to the innate principle of the ghee, give you all the
pleasures of this world.
vi. Prayer while giving new clothes to be worn by the bride. The bride till this
point wears the cloths normally worn by unmarried women, (Sari), Now the
groom gives her a new cloth which should be worn by her in future.
The groom prays while giving new clothes to the bride:
"Similar to the fact that this maid is surrounded by the new clothes on all her
sides, Let You, Indra, who worship elders who do service to God, be attracted
by my prayer and be kind enough to give all that is good to this maid."
With this prayer the groom hands over to the bride a nine yards sari, which is
called Koorai Pudavai. (Till recently it was a custom for the groom's parents
to pay for the Koorai Pudavai. It was invariably in the colour of Lac. But
nowadays the bride's family purchases Koorai Pudavai). The sister and lady
relatives of the groom dress the bride in this new cloth. Possibly this is the
last chance for them to examine the bride in secret and find out whether she
has any defects.. Koorai in Tamil means roof and this name must have been
taken from this sloka, where the cloth is supposed to cover her allover One
author feels that it must have come from the word "Kroora" which means
"cruel" Possibly it hides her from the cruel looks of other males by bringing
her under the protection of marriage.

21. Mangalya Dharanam (Puranic)

Mangalya means that which gives good things and Dharanam means
"wearing". The bride has to wear two mangalyas one given by her father and
another by the groom's father. The shape and content of Mangalya varies
from family to family. Normally before marriage the gold for making mangalya
is melted on an auspicious day by the gold smith. Lot of importance is given
in the present day to the Mangalya. Before being tied it is circulated among
the audience for their blessing and good wishes. This mangalya is a piece of
gold in which is inscribed Shiva Linga or Shiva Linga as embossed on a
Thulasi madam or Goddess Meenakshi depending on the custom of the
bridegroom's family. The groom ties the mangalya arranged on a yellow
string round the neck of the girl only the first knot is put by him and two more
knots are put by his sister. (The groom's sister is normally given a suitable
present for tying the two knots). The bride is normally sits facing east and sits
on a bundle of grain-laden hay. The groom recites the following prayer while
tying the Mangalya:

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"This string is holy and giver of good things in life. It also is going to elevate
my life. Hey, beautiful maiden, I am tying this around your neck and pray that
you would live for hundred years."
It is important to note that this prayer is in modern Sanskrit and is not taken
from Veda, It also is important to note that this ritual is not prescribed by the
Vedas. Possibly this custom originated in later years. But as of today,
according to general people, it is one of the very important functions of
marriage. After the mangalya Dharanam is over, the elders shower flowers
and yellow coloured rice on the groom and bride. It is also common
nowadays to congratulate the bride's parents and groom's parents after this
ritual. A sweet sherbhat (sweet scented water) is served to all the people in
the mantap once this ritual is over. But really the marriage ritual is has just
begun and is far from being over.

22. Wearing of toe ring by the bride (Puranic)

This is yet another ritual which has no Vedic mantras. The toe ring (3 in
number for each leg) is worn to the bride by the sister of the groom.. In
Ramayana when Rama asks Lakshmana to identify the ornaments of Seetha,
he identifies only the Noopura which is worn in the ankles. He tells Rama that
the only part of Seetha he has seen is her feet. Though Noopura denotes
anklets, some authorities identify it as toe ring and claim that this was an
ancient ritual. Possibly this was worn to identify a married woman in ancient
times.

23. Prayer while tying the string made of Dharbha (Vedic)

The next ritual is tying a rope made of Dharbha grass around the hip of the
bride by the groom. He does this by reciting the following prayer:
Oh fire God; please give a stable and composed mind to this maid, who is
going to join me in worshipping you. Let her not get perturbed by anything
from now onwards; let her beget lot of children, wealth, grains and house. Let
her also get a lustrous pretty body. For getting all these I am tying her with
this rope made of dharbha.

24. Groom leading the bride in front of the fire (Vedic)

The groom then leads the bride by catching her right hand to the mat spread
in front of the fire facing east. The bride should sit on southern side and the
groom on the northern side of the mat.
"Let God Poosha hold your hand and take you near the fire. After performing
the sacrifices in the fire let the Aswini Devas (Doctors of Gods) permit you to
come to my house in a cart. If you come after taking permission from them,
my family and me will lead a healthy life. After coming to my house. you
would become the queen (boss) of my house. And then you should
encourage me to do several religious fire sacrifices."
According to Vedic rites this is the first time when the groom holds the hand
of the bride. Nowadays this is the second time, the first being while he leads

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her to Oonchal (swing). According to some people, this sloka also indicates
that the groom and bride are supposed to live in their own house and not with
the family of groom's parents. It is not clear when the joint family concept
came in to India.

25. Agni Muhoortham or holy fire ritual (Vedic)

After doing Namaskaras to the fire The groom recites the following prayers:
You (the bride) was had by Soma (the moon) in the beginning. The
Gandharva had you after wards from him. Then the Gandharva gave you to
fire. That fire is now giving you to me along with wealth.
The God Soma liked this maid first. Then she was with Gandharva and later
the God of fire liked her. After being had by all these gods, I am the first
human being to have her. So because Soma, Gandharva and Agni (god of
fire) have already given her wealth and capacity to have children, me and this
maid will have all the good fortunes in this world.
Naturally this is prayer is not well understood. Possibly it indicates that she
was innocent like a baby (moon) attractive as a maiden (gandharva) and
enticing and sensual as fire (agni). Some authorities are of the opinion that
these slokas indicate that the Vedas did not approve pre puberty marriages.
Though the Sanskrit words indicate that she was married by moon,
gandharva and Agni in turn, some people interpret the word as "looked after"
not "married"

26. Pani Grihanam (Vedic)

Literally this means "holding of hands. Because this is the first most important
Vedic ritual, scholars believe that this should be done during the auspicious
time. Normally the bride folds fingers her right hand fingers into a conical form
upwards and the groom holds it in his hand folded downwards by surrounding
all her fingers. ( One authority says that " If he holds her hand leaving her
thumb then they both will have only female children and if he holds only her
thumb leaving out the fingers, then they will have only male children). The
following prayers are recited by the groom:
Hey maid, I am holding your hand so that you will have several good children
and live happily with me till ripe old age. The God Aryama has given you to
me to lead the life of a householder. The gods Bhaga and Agni were leading
this life before me with you and have now given you to me for the purpose of
raising my family. Hey Goddess Saraswathi, you are blessed with all the luck,
riches and food and so we who have held our hands today, hope to get riches
and pleasures by your blessing. I announce this loudly in front of all so that
you will definitely bless me. Hey Maid, Let Vayu (god of wind) who has the
capacity to travel in all directions, who keeps a gold coin in his hand to give to
those who pray him and who is the friend of fire God (Agni) who has the
capacity to purify everything as well as the capacity to make raw food
eatable, enter your mind and make you love me for every minute of our future
lives.

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27. Saptha Padhi (Vedic)
Literally this means the "seven steps". Courts in India have ruled that this is
the most important ritual of a Hindu Marriage. They consider that unless this
ritual is completed the marriage itself is not over. According to Vedas, once
this is over the bride and groom become wife and husband. This ritual
consists of the groom taking the right foot of the bride in his left hand and
making her take seven steps either in the direction of east or north.
The following prayers are recited:
First Step:
Let God MahaVishnu who is spread throughout the world, Give you food in
plenty.
Second step:
Let Him come with you for a second step and give you sufficient strength
Third step:
Let Him come with you for a third step to make you observe all religious
rituals.
Fourth step:
Let Him come along with you for the fourth step to give you pleasures
Fifth step:
Let Him be with you when you take the fifth step to give you lot of wealth
(cow)
Sixth step:
Let Him lead you the six stages of life with happiness and welfare
Seventh step:
Let him help you in performing Soma Yaga and other prayers when you take
the seventh step
The following requests are to be recited by the groom to the bride after she
takes the seven steps:
"You who has taken the seven steps with me should become my friend.
We who have taken the seven steps together would live as friends.
I should get your friendship, Oh maid.
Oh maid, I should never get parted from your friendship.
We who have attained each other, should get lustrous health, serenity,
peaceful mind, and should enjoy together the food and all other tastes.
We would plan all things that are to be done in future together.
Let us both make our two minds in to one.
Let us enjoy together all the physical and mental pleasures together from now
onwards.
Let us do all religious observations together."
Then again the groom tells the bride:
"You are the Rig Veda and I am the Sama Veda
I am the Sama Veda and you are the Rig Veda (recited twice for emphasis)
Like these two Vedas we should never separate from each other. We also will
not get separated.
I am the world Dyu and you are the earth (dyu is the world above. This

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indicates that she is below him and should obey his wishes).
I am the material called Shukla (semen) and you are the wearer of this in your
womb.
I am the mind and you are the word
I am Sama Veda and you are the Rig Veda
I am telling this because I have lot of care for you.
Please bear me male children in future,
Hey Maid come with me."
Once the prayer and the grooms request is recited the bride becomes
groom's wife and joins his family (Gothra).

28. Parinayam and Pradhana Homam (Vedic)

The wife and husband now circle the fire and are seated in front of the fire.
The wife sits on the south side and the husband sits on the north side. The
wife keeps touching the husband while he does the following 16 Ahuthis
(pouring of Ghee in to the fire) with the following Manthras:
i-iii. This offering is poured for soma who had this maid. This offering is
poured for the Gandhrava who had this maid. This offering is poured for the
Agni (fire God) who had this maid.
iv. This maid has come out from her father's family where she was a maid
and joined my family. I am pouring this offering so that she is excused for the
sins she has committed as a maid.
v. Hey Indra, who grants all desires. Please free this maid from her father's
family' Please tie her strongly to my family. She is future should develop
attachments to my family only. Please make her a part of my family and make
her bear male children to me, through her.
Hey Indra, who grants all desires. Please remove the attachment this girl has
to her father's family. Please make her affectionate to my family. Let riches,
grains, cows and good luck increase in my family.
vi. Hey Indra, who grants all desires, Please make this maid have good sons
and make her fortunate. I should beget ten sons out of her and I should
become her eleventh son.
vii. Agni, who is an important deva, should come here. He should prevent
infant death to all her children. To ensure that she will not shed tears because
of the early death of her children, God Varuna should agree with Agni to
prevent the children's death. For this purpose I make this offering in the fire.
viii. Let Agni save this maid from all future troubles. He should give long life to
all her children. If her organs are not strong enough to bear a child, he should
cure this and help her get children. He should give her the happiness of
cuddling her children in her lap in the early morning.
ix. Hey bride, there should not be any more crying in your house in future. Let
all those demons that cause unhappiness desert you. Let those demons that
enter the homes and terrorize women should not come to her house. The
Gods should prevent you from beating your chest with disheveled hair. I am
pouring this offering to help you do all these.

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x. Let your behind be protected by the God of Sky; Let your thighs be
protected by Vayu; Let your breasts be protected by Aswini devas; Let your
sons be protected by Savitha and till you wear clothes; Let you be protected
by Brihaspathi.
xi. I am giving this offering in the fire so that all the causes which stand
against the birth of a son and those which cause the death of a sin in you are
removed from you. Like the wilted flowers that you wore on your head was
removed and thrown,, Let God remove all such defects in you and transfer
them to your enemies.
xii. Oh Varuna, please hear this prayer and give me all pleasures just now. As
soon as I ask you should give me pleasures. I want to be saved by you only
and hence I am praying you,
xiii. I am reciting this Vedic prayers and surrender to you so that I can save
myself. People who do this worship are doing so to save themselves. Hey
Varuna, you should help me complete this task, which I have taken up. So
please do not rob allotted years from my life.
xiv. Hey Agni, Help me by reducing the anger of Varuna towards both of us.
You who is the greatest among those who are worshipped, you who takes the
offering given by us to devas gently and who shines with luster should
remove from us all those hateful qualities.
xv. Hey Agni, You who are the greatest among all those devas who are
worshipped and is the cause of existence of the devas, should save us when
it is the dawn and also during daytime. You should be very near us always.
You please prevent Varuna from coming to us and troubling us. You who give
us all pleasures should consume the offerings given by us. Please come
when we call you. And also help us to become happy when we call you.
xvi. Hey Agni, you are suitable of devotees attaining you and also you attain
the devotees directly. And because of that you are suitable for attaining by
mind. Hey Agni, because you can be easily attained by devotees, I am
meditating on you using my mind and beg to get your blessings.
Hey Agni, you who can be easily attained by devotees should receive from us
the offering to different devas and give it to the concerned devas. Also please
give us the capacity to demit our sins.

29. Asmarohanam, Lajahomam and Agni Pradakshinam (Vedic)

This is a combined ritual First the husband and wife circle the fire and reach
near a stone kept at the north side. The husband holds the thumb of the right
leg of the wife by his left hand and places it on a stone. Both of them go near
the fire and take their seat. The husband then helps his wife to offer the
handful (both palms of the wife are held together. Her brother also takes two
hand full of popped rice) of popped rice along with small quantity of ghee
given to his wife by her brother to the Agni (fire). Then they circle the fire and
repeat this ritual thrice. Though not mentioned in the Vedas, it is a common
practice for the husband to give a suitable present to his wife's brother for
helping them in this ritual. Normally this should be equal in value to the

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present given by the bride's family to the groom's sister during Mangalya
dharanam for tying the two knots.
The prayer to be recited by the husband while placing the leg of his wife on
the stone:
"Hey bride, please climb on this stone. You should become as stable as the
stone in your mind. When somebody wages a war at you, you should be
boldly oppose them and insult the enemies."
The prayer while putting popped rice in to the fire for the first time:
"This lady is praying a long life of hundred years for her husband. Please
fulfill her desires."
The prayers while circling the fire for the first time:
i-iii. Hey Agni, When the world began, you were given the daughter of Surya
(sun god) along with wealth for marriage. Now please give this wife to me so
that we can beget children.
Hey Agni, since you have married the daughter of Surya, all the girls in this
world are in your custody. So for begetting children, I pray you to bless me by
giving a blemish less wife.
iv. Hey Agni, please give me a wife who is very attractive and with long life.
v. Hey Agni, bless us to cross like water all problems in our life. Then he
should keep the leg of his wife on the stone second time with the same prayer
as of the first time. The prayer while putting popped rice in to the fire for the
second time:
Maids worship the God Agni, because he is easily pleased and gives them
their desires.
Oh Agni, she prays you to remove her bonds with her parent's house and
also at no time remove her bonds from my house.
Hey Agni, performing this offering of popped rice has benefited several
maidens. Please accept her offering and fulfill her prayer.
Then they circle the fire and step on the stone once more and make the
offering of popped rice for the third time.
The prayer while putting popped rice in to the fire for the third time is:
"Hey Agni, you have been always in charge of food and the maidens, who are
the path of heaven. And because of that you give maidens to us. Please
make us both of the same mind and opinion. For this I am pouring ghee into
you similar to the water being given to the tree.
Hey, Agni, the portals of heavens through fire sacrifices are not open to those
who do not have a wife. You are the giver of the maidens to us. Please make
us both of the same mind and opinion. For this I am pouring ghee into you
similar to the water being given to the tree."

30. Removal of the Dharbha string from the wife (Vedic)

The husband recites the following prayers and then unties the dharbha string
he has tied earlier:
i. I free from the rope tied by Lord Parameshwara who ties this rope of
Varuna for all the good-minded beings, I give you the position of pleasure

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with me to you in the world of Brahma.
ii. I free you form the string of Varuna tied by the Lord Parameshwara who
gives blessings to his devotees. You can live with me in Brahma loka where
the blessed go and be with me without the fear of the rope of Varuna.

31. Jayadhi Homam (Vedic)

This homa is performed at the end of the main Homa for successful
completion of the function and for a prosperous living. It is not a specific
marriage ritual but is performed as a prayer on similar occasions.
These prayers and fire sacrifice was done by Indra when he went to war with
Asuras as taught by his teacher Brihaspathi. It consists of 13 prayers. This is
followed by 18 prayers with offering in the fire to the devas and ancestors
which are meant to increase knowledge and Brahminical sathvic qualities.
This is followed by 12 prayers, which are for the benefit of the country we live.
Another three prayers called Vyahrithi homa, Swishtakrith homa and
Prajapathi homa follow these.
After a total of 48 offerings to the fire, the fire from the Homa is preserved in a
new mud pot and is taken by the wife to the Pravesya homa which takes
place in the husbands home. She is also supposed to keep and guard this fire
carefully all her life.

32. Aseervadam and Phala Dhanam (Puranic)

This means literally blessing. The groom spreads his Uttariya over his
shoulders and his wife stands by his side. Than the elders and learned
people in the gathering throw Akshathai (meaning that which never ends but
in reality rice coloured by turmeric) at the couple with Vedic prayers to the
almighty to give him all that is good in life. They pray for his and his wife's
betterment. A pair of paruppu Thengai Kutti is used at this occasion also.
Once this is over,, then the husband and wife do namaskarams to their
grandparents, parents, uncles, aunts and also to each of the elders present
and get their blessing. Each of them put the Akshathai thrown at them and
collected from the groom's Uttariya on their heads. Nowadays, possibly due
to lack of time all the elders stand together and the couple are only asked to
do one namaskaram.
Once this ritual is over the husband and wife are ready to accept gifts from all
their relatives and friends. The first to give presents are always the bride's
parents. This always includes a silk sari from the bride's parents and a Veshti
for the groom. The bride's and groom's paternal aunts and maternal uncles
follow them. Then the other relations and friends give their presents. Each
present in the olden days used to be given with a mantra in the form of
blessing and used to be always termed as "Ayiram Kodi Gatti Varahan". This
means billions of solid gold coins. Once the presentation ceremony is over
the husband and wife return the presents to their paternal aunts. Normally it is
slightly more in value than the presents given by the aunts. Only Thamboola
is given back to the maternal uncles.

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Phala Dhanam or giving of cash presents to all the guests used to take place
after the Aseervadam. Normally this used to be a quarter of a rupee and used
to be given by the bride’s family. But as on today this has been discontinued
and cash gifts are now given in some marriages only to the near and dear of
the groom.
After this an Arathi is taken. This consists of water in which turmeric and lime
is mixed, waved in a circular fashion by one female representative of the
groom's side and the other from the brides side, along with a suitable song.
The groom puts two coins as gift to these relatives. This in reality should bring
to an end the pre-lunch rituals of the marriage. But nowadays the rest of the
Vedic rituals, which are supposed to be carried out in the groom's house, also
are compressed and carried out before lunch.

33. Palum Pazhamum (Loukika)

Then the wife and husband visit first the husband's house and then the wife's
house. In these houses the female relatives gather and give the husband and
wife a spoon each of banana pieces put in milk. Since the husband's house is
normally in some other town, the husband and wife are nowadays taken to
the place allotted to the groom's party and the husband's relatives give Palum
pazhamum there.

34. Lunch (Loukika)

The lunch normally prepared on the marriage day is a very grand one with
umpteen courses. The wife along with her relatives invites the groom and his
family for the lunch with a pair of Paruppu Thengai Kutti. Normally a special
area is reserved for the lunch of the groom's relatives. In the olden days
before each banana leaf of the groom's family guests, they used to keep a lit
lamp. The husband and wife sit together for their lunch side by side. Lot of
mirth and fun is derived by all concerned when the newly married couples are
asked to exchange their half-eaten food or when they try to feed each other.
This is possibly to make them loose their inhibitions and make them realize
that they have some very special rights.

35. Nalangu (Loukika)

This is another ritual of teasing the husband and wife and makes them to get
much nearer. The wife along with her friends goes to the husband and invites
him for Nalangu. She has to sing a Pathiyam for inviting him (The word must
have derived from Padyam which means poem) He agrees and come with all
his relatives mainly female and the reply from him is again given in the form
of a pathiyam sung by one of his female relatives on his behalf. The groom
and his relatives sit on one side and the wife and her relatives sit on the
opposite side. The wife stands and then applies Nalangu (a mixture of Oil and
Kumkum) on the feet of her husband. She then puts a sandalwood and
Kumkum on his forehead. Then she combs him and breaks a chutta appalam
(disc like eatable) and puts it over his head. Then she holds a mirror for him

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to see himself. After this all these rites are performed by the husband to the
wife but he would be sitting down.
Once this is over the husband takes a coconut and gently rolls it towards his
wife. In olden days the couple used to get a brass coconut from the bride's
father as a present. She catches it and rolls it towards him in return. While all
these are going on the relatives gathered round sing melodious songs. In the
olden days there were two types of songs called Pathiyam (in praise of the
groom or bride or description of mythical marriages) and Yesal (gentle
reminder of the deficiencies of the husband and wife). There were instances
when this has led to a quarrel. They composed most of these compositions.
But in recent yesteryears only film songs and classical music are sung.
At the end of the Nalangu, the husband is asked to hold the coconut with one
hand and the wife is asked to pry it out using both her hands. Once she
succeeds or accepts defeat, the wife holds the coconut with both hands and
the husband is asked to pry it using one hand. The relatives tease them a lot.

36. Thozhi Pongal, Maravanai and Kattil (Loukika - special to Kerala

Iyers)
This ritual was in practice only among Kerala Iyers. On the day of marriage in
the evening the bride goes along with her maternal uncle to the houses of
friends of the wife and bid farewell to them. Depending on how rich the family
is the journey of Thozhi pongal was performed even on an elephant. The
family members of the friends receive the couple and bid them farewell with
Thamboola. The bride's uncle normally presents the sari that the bride wears.
Nowadays, a grand reception is arranged instead of the Thozhi pongal.
Another grand function, which has disappeared, is the Maravanai. This was a
grand procession in which the bride and groom are taken round the village.
Some male relatives used to wear the make-up of women and some female
relatives that of men and dance in front of the procession. Since marriage of
those days was conducted for 4 days, this was held on the third day. With
shrinking of the marriage ceremonies to a single day, this ritual disappeared.
People of the olden days also tell of a function called Kattil. The bride and the
groom go to each and every house of the village. They would be received
with fanfare and made to sit on a cot. The lady of the house used to give the
bride and groom coconuts and Thamboola.

36. Journey towards the husband's house

According to Vedic rituals the husband and wife are supposed to return to the
husband's house the same day. (but nowadays they only go to the quarters
reserved for them)It was a custom for the bride's family to give packed food
for the groom's party during this occasion. (this packed lunch is given
nowadays in the next day morning)They used to go in back in a bullock cart
during the olden days. There are several prayers to be recited by the groom
during this occasion.

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a. To lift the bullock cart
The mind, word and body hold the earth. The sun Gods hold the sky. The
Sun Gods live in fire sacrifice (yaga). The soma latha holds the heaven. Like
this I should be able to hold this cart safely.
b. To tie the bull to the cart
i. Men tie big horses or bulls in these carts, so that it will have strength to run
and cross things which are permanent. This would continue till the time when
the stars and sun shine in the sky.
ii. We will call Indra on every occasion when we are forced to tie the horse or
the bull, so that we complete our journey safely.
c. Prayer for the wife to occupy the cart
Hey lady, climb in to the cart which is made of soft wood and in which leaves
without thorns are spread. This has also shine like gold because of the
decorations done for this occasion. It also has stable and good wheels.
Please carry with you all the wealth and articles (for making my life pleasant)
from your parent's house in this cart.
Hey Lady, you who climb in this glorious cart should drive away all
quarrelsome people and climb on my head. (i. e. you will become my ruler).
Like Virat, you should beget for me ten sons. You should become the queen
of your father in law, mother in law, sister in laws and brother in laws.
d. Prayer before starting the cart
I spread a blue and red string before this cart so that I can escape all the bad
things wished by others on me. I pray that if the enemies of my paternal
family hatch a conspiracy so that my new wife should not get along well, that
this should be defeated.
I pray that the thieves who are planning to steal the material, which this girl
brings from her house, should not succeed.
I have reached that path that does not have danger from thieves and in this
path I have my servants to help me.
e. Prayers while traveling in the cart
Let Aswini devas make the water available on my way healthy and of good
quality. Let them give me ten sons and wealth.
Let this boat made of wood take both of us safely to the other shore. Let it
also give luster to us and long life (if there is necessity to cross a river)
There are similar prayers to cross a burial ground, forests and rivers.
f. Prayer while showing his home to his wife
The husband should first take all the wealth and materials brought by his wife
inside his house and then tell her:
Hey. Lady, this is my home and please see it well. Please see all the material
brought by you and which has been kept in this hose without hatred and with
peace.
Then he prays God Savitha that all the wealth that he has brought should
increase steadily.

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37. Griha Pravesam
The husband should enter the house first and spread the hide of a bull in the
central hall with the neck side pointing towards east. While spreading he
should pray:
Let the pleasure-giving hide be properly spread. Hey God who is the god of
the new moon day, let this girl become fertile, let her live with the blessings of
God Bagha.
Then the wife steps with her right leg in to the house with the following prayer:
I who am capable of becoming mother to sons, am entering my husband's
house where his relatives, brothers and their children live and which is
protected by capable watch and ward, happily. I am reaching this house,
which has lot of cooked rice over which the ghee flows. After this the couple
perform the Pravesa Homa.

38. Pravesya Homa

Literally this means homa performed while entering the groom's house. This
is performed before lunch on the day of marriage itself nowadays in the
kalyana mantap.
This consists of 13 prayers after reciting each prayer ghee is poured in to the
homa fire. The fire is normally lit in the north eastern corner of the house. The
wife keeps touching the husband with a dhurbha grass during the entire
homa. The prayers are:
i. My wife has reached my home from her home along with the cows and
horses received by her from her house. She should have a husband who will
live long, and she should become eligible to reach heaven by giving birth to
many sons, She should also become wealthy and daily pray this Oupasana
Agni. (fire maintained in every house hold throughout). Hey Agni, please fulfill
all these and for that I am giving you this ghee.
ii. I believe that in whichever house Oupasana agni is maintained, there will
be never any dearth. Bagha who looks after the house and gives wealth and
food to us should increase our wealth and give us children.
iii. Hey Indra, Hey Agni, Hey Prajapathi, please see to it that the children born
to us do not die before us.
iv. By the offering that I make you, oh, Agni, I should steadily improve in life.
Hey Indra, Hey Agni, please accept my offering and make the life given by
you to me, improve further.
v. This wife should get more and more happiness out of the ghee, which has
been taken out of the milk. Let the house and wealth of ours improve further.
Let us both not depend on anybody else for sustenance.
vi. Oh couple (addressing themselves) you should always live in this house.
You should always be together. You should live for 116 years. Indra should
always be interested in looking after you both.
vii. Oh wife, you who is going to be looked after me, should be not worried
and be attached to me. Brihaspathi has given you to me. So you should beget
children for me and live up to 100 years.

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viii. This wife was made by God Twashta. The same God made me her
husband., Hey wife, the reason of my becoming your husband was because
of God Twashta Let him give us both different types of wealth and give us
long life.
ix-xiii. These are same as the last four prayers of the pradhana homam.
Then a prayer for increase of cattle wealth, begetting valorous children and
wealth which never diminishes is made and the homa comes to an end.

39. Gandhrava Pooja

The wife was believed to be under the protection of a Gandharva called
Viswa Vasu. He is made to enter a decorated stick and Pooja is performed to
this stick.

40. Prayer for getting children

Then the couple are supposed to sit on the hide of the bull and recite the
following prayer: -
Hey, Cows, Increase in this house. Hey horses, increase in this house. Hey
Servants, increase in this house. Let this house get lot of wealth so that we
can perform charity.
Then a boy child of a lady who has only male children and none of whose
children had died is selected and asked to sit on the lap of the wife with this
prayer:
By moon, the crops have grown and because of that the gods have benefited.
Because of moon the earth has become hard and the plants and trees are
able to stand on the earth because of this. Similar to this moon god being
among the bevy of stars, this child has been kept on your lap.
Then fruits should be given to the child with the following prayer:
Hey fruits, you were the cause of increase of children. Like you are fertile, this
maid also should become fertile.
Hey wife, in this house, let you be happy because of children. Let God grant
you several children. You are the queen of this house. Hold this post in a just
manner. Please join your body with mine when we both wish. Then when we
become old, help me perform all religious sacrifices.
Hey elders bless this lady to have large number of children, unlimited wealth
and bless her to live with her husband till ripe old age..

41. Showing of Dhruva and Arundhathi.

After the above rituals the husband and wife are supposed to observe
penance of silence till night when the stars come at night.
Then the pole star is pointed out to the wife and the following prayer:
Hey Dhruva, you are in an unchangeable place and are the origin of all stars.
You give stability to all other stars. Like the cattle tied to a tree cannot roam
round, the stars are tied to you. Kindly protect me from my enemies.
(Normally no prayers are recited but the wife asks the husband "Sir, Have
you seen the Star Dhruva" in tamil.)

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After this the husband points out the star Arundhathi that is a part of the
constellation of great bear. She was the wife of the sage Vasishta. She has
been cited as an epitome of wifely devotion. He then recites the following
prayer:
When the great seven rishis made Arundhathi as the greatest among the
wives of the great sages, the other six sage wives acknowledged her position.
By seeing her, let my wife become the eighth one.

42. Post Marriage Rituals

These have long gone out of practice and many of them are never carried out
and hence only the rituals are described:
Before retiring for the night together for the first time, they have to pray the
Oupasana Agni again. This is called Stalibhaga Then they also perform a rite
called Nandi Sraddha, which is the worship of their ancestors Then the wife
offers her husband Betel leaf and Areca nut to chew. This is called
Thamboola Charvanam.
The husband and wife should sleep on the bare floor for the next three days
with the stick in which the gandhrawa Viswavasu is put. Then on the second,
third and fourth days the Gandhrva Viswavasu is woken up with a prayer
asking him to leave them and give the wife permanently to the husband is
made by the husband. He is requested to go to another girl who is in her
father’s house and not married. Then the husband again worships the fire
(this ritual is called Sesha Homa). He prays the fire God (agni) to remove
from his wife all those bad aspects in her, which lead to the destruction of her
husband, wealth and cattle. He also prays that she should not be attracted by
any other males. There are other general prayers to the Agni.
After the homa, with the remaining ghee he should rub the chest of his wife
and his own chest and pray Gods that they should be always together. He
prays "Let Viswa Devas makes our hearts closer. Let The God of water make
us close together. Let Vayu and Brahma make our hearts closer. Let
Goddess Saraswathi make both of us to speak with each other." He then
prays God Twashta and Lord Indira to occupy his body and make them
parents of many sons. He also prays God Prajapathi and Aryama to make
them both live with love till they are old. He finally prays Lord Surya to make
his wife accept the seed that he has to sow. (Vedic authorities steeped in
Vedic ritual also say that the groom has to another Homa Called Rithu Mathi
Prayaschitta Kooshmanda Homam. This is performed to get away from the
sin of marrying a girl who has attained puberty. But in the recent past this
homa is not performed). Phala Dhanam at the groom's house, similar to the
one at the brides house, used to take place in earlier days.
The sumangalis in the house again apply the nalangu on both of them and
lead them to their nuptial chamber. The room is decorated with flowers and
lot of fruits is also kept there. A lamp and a matchbox and a God's picture are
also kept in the room. The Sumangalis spread a mat on the bed in the nuptial
chamber.

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The bride once she enters the room is supposed to light the lamp and pray f or
a happy life. The elderly married female relatives used to gather outside the
nuptial room and sing bawdy uninhibited songs for some time. This was again
to make the bride understand the facts of life.
There are also prayers to be chanted in the nuptial room, when the husband
and wife are alone. He tells her that she should embrace him and derive
happiness because of it. Then he prays for virility for himself for a long time
and capacity for himself to produce several children. He tells her that similar
to the fashion of making fire on a stick by rotating a stick on it he would be
making lots of sons in her. He prays that all their children should be long
lived. He also compares her to earth which has fire in the middle and receives
the rain from the sky to produce the plants. (she should receive the seeds
from him similarly). He also tells her that they should worship gods daily and
get good children.
Thus comes to an end the iyer marriage ritual.

Appendix-1: Some special songs sung during marriage ceremony

As mentioned in various places the ladies attending the marriage used to sing
several songs on different occasions, while the marriage rituals are
performed. Unfortunately many of these songs are no more available or
known to our elders. (Film songs or classical music has nowadays replaced
these). A few of the songs are given below:

A. Song sung during exchange of garlands:

Malai Chatthinal, Kothai, Malai Matthinal,

Maladainthu Mashila Rangan

Malayavar than marbile, maiyal aai,
Thaiyalal Malarkarathinal Poo (Malai ...)

Rangarajanai, Anbar - thangal nesanai,

Asi koori, bhoosurargal - pesi miga vazhthida,
Anbudan - Inbamai,
Andal karathinal Poo (Malai ...)

(Translated in to free English verse)

Flower garland put on his neck, Kothai
Flower garland exchanged from him, Kothai

On him who is lord Vishnu,

On him who is the spotless Ranga,
The winsome lady,
With her flower like hands,
With love filling her heart (Flower ...)

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When the friends and priests,
Praised and blessed him who is God,
With love and with joy,
With her holy hands (Flower ...)
B. Songs sung during Unchal and Pacha Podi

1. Kannunjal Adinal

Kannunjal Adinal Kanchana Malai

Mana magizhndal.

Ponnunjal mel poorithu,

Bhooshangal Darithu,
Iswaranaridathil, Adi Asayum,
Romba Vaithal (Kannunjal ...)

Uttami Pettha Kumari,

Nithya sarvalangari.
Bhakthargal papa samhari,
Padma mugha oyyari (Kannunjal ...)

Asaindhu Sangiliyada,
Usandu Urvashi pada,
Isaindhu Thalangal poda,
Meenakshi Priyal Kondada (Kannunja ...)

(Translated in to free English verse)

Swung she, our Garland of Gold,

For the first time,
In the golden swing,
And happy she became.

Ecstasic In the golden Swing,

And in love with the Lord of all (Swung she ...)

Daughter of great ma,

Gaily made up to the toe,
Remover of sins of devotees,
The lotus girl who is haughty (Swung she ...)

With her movements pretty,

Swung the chains hither and thither,
From the sky sang the great Urvashi,
And all people around kept the beats,
With Our darling Meenakshi's praise (Swung she ...)

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2. Laali

Palale Kalalambi,Pattale Thudaithu,

Muthana pengal ellam, Muvarumai Chutta Lali

Ganga Jalangal Kondu, Mangayargal Devi,

Mani vilakkai kayyil endi - Valaya Vandu Chuttha Lali
Deva Thanthi than Muzhanga- Devargal Pugazha,
Pathinettu Vadhiyamum - Pugazh Divya Muzhanga Lali

(Translated in to free English verse)

Washing his feet with milk divine,

Drying his feet with the softest silk,
Three pearl like women go round and round Laali

One lady great,

Carrying the holy waters of Ganges,
The goddess of women carrying,
A lustrous lamp divine,
They go round and round Laali

Music pretty from strings of God,

With God’s blessing from the sky,
Eighteen accompaniments,
Singing their praise, Laali

C: Songs sung During Nalangu

1. Invitation to Nalangu by bride

a. Vaarum, Vaarum Nalangida, Sri Vamana Avaatharare,

Theerum, Theerum, En Kavalai,Theertha Ramachandrare,

Azhi Pettha Kayyile- Kanayazhi Modiram Minnave,

Thozhimarudan Koodi- thottathil Vilayadave (Varum ...)

Atchudanada Moorthiye- Pachai Kavacham Podave.

Atchutarum Lakshmiyum, Ichai udane Koodiye (Varum ...)

Please come, please come for putting Nalangu,

He who was born as Vamana,
Put an end, put an end,
To all my worries, Hey Ramachandra.

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In the hand that was born to the sea,
The Lustrous ring sparkling bright,
Please come to make merry,
In the garden beautiful,
With my lovely friends all around (Please come ...)

Hey God who is Atchutha,

For wearing the shirt of green,
Come with Lakshmi and Achutha,
With lovelorn face, (Please come ...)

b. Varum Nalangida Varum,

Tharum Pathaathai,
Vandennai Aat Kollum,
Vasudeva maindare.

Thandai Chilambu Kalal- Tavazhndu Vilayadi

Thappamal Jala Kreedai -Adiya Paadam (Varum Nalangida ...)
Gokulam Thannil Gopa Streeguladane,
Koodi Vilayadi - Kondadiya Padam (Varum Nalangida ...)

(Translated in to free English verse)

Welcome to you sir, welcome,

Extend your feet
For putting the Nalangu,
Come and conquer me,
Oh, Son of Vasudeva.

With the feet wearing jingling anklets,

Playing lying down in the floor,
The feet that played with love,
Inside the water,
The feet which danced with love (Welcome ...)

In the hoary Gokula,

With winsome Gopis,
Played this feet with love,
And became ecstasic (Welcome ...)

2. songs sung during nalangu ceremony

a. Nalangidugiral Meena Lochani,

Nadarudan Vandu Kooda,
Naradarum Nalla Ganangalai Pada,

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Nana Vida Taalam Poda,
Nalangidugiral Meena Lochani.
Neela Varna Divya Manjalai Edutthu,
Nithyanandarai Kurithu,
Poorithu, Bhoopathi Padathile Ittal,
Pushpa Haram Marbil Pottal. (Nalangidugiral ...)
Swarna Panneer Chombai-Jothi eduthal,
Sundareswarar Mel Thelithal,
Vasanai Kalanda Parimalam Poosinal,
Vanangi Chamaram Veesinal (Nalangidugiral ...)
Vistharamai Neenda Nettiyai Thottal,
Kasthuri Thilagangal Ittal,
Malligaiyai Chelli Kai Ale Thelithal,
Maha devar Veniyile Mudithal (Nalangidugiral ...)
Thanga Thambalam Thaga Thaga endru Eduthal,
Thamboolangaludan Koduthal,
Munnale Nandraga Pathiyam Padithal,
Meenakshi Priyal Manasai Sada Pidithal (Nalangidugiral ...)

(Translated in to free English verse)

Our girl Meenalochani,

Is Putting Nalangu.
When she came with her husband,
Narada sang beautiful songs,
And all kept different beats.
Taking the blue coloured divine turmeric,
Thinking of him who is happy for ever,
With happiness filling her mind,
She put Nalangu on the feet of her king. (Our girl Meenalochani ...)
Golden pitcher with scented water she took,
And sprinkled on the God of beauty
And applied she scented balms,
And also fanned him with peacock feathers (Our Girl Meenalochani ...)
She caressed his wide long forehead,
And applied round dot with musk divine,
And took jasmine flowers in a lot,
And put it in his made up hair. (Our girl Meenalochani ...)

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She took a glittering gold plate,
And gave him with Thamboola,
And also sang nice Pathiyams,
And thus our darling Meenakshi caught hold of his mind.
(Our girl Meenalochani ...)

b. Groom singing to the bride

Varai, Rukmani Devi, Nerai En Mugathai Parai,
Nalangida Pathathai Tharai. Magizhvaga (Varai ...)
Vanchanai Cheydha, Pey Uyir Thuncha Vendra Mayan,
Kanchala nethran Kaiyal -Manjal Poosigiren. (Varai ...)
Mandra giriyai Sumandirarukku amritham,
Vindai ayi eenda kaiyale, Chandanam Poosigeren (Varai ...)
Vala Karathil Azhi dharithirukkum Vasudevan,
Thilaga pottidugiren Thiru nettiyil nerai (Varai ...)
Theembu cheyda Kaliya paambil meedil nadithon,
Aambal malar vayan kaiyal Thamboolam tharugiren (Varai ...)

(Translated in to free English verse)

Come my Rugmani, See my face straight,

Extend your feet for putting Nalangu,
With all the happiness in the world.
He who has not deceived any one,
He who has killed all the bad devils galore,
He who has beautiful black eyes,
Am applying turmeric paste on you, oh dear (Come my ...)

He who took the Mandara Mountain,

With his hand, in times of yore,
Applies with his magical hands Sandal on you, oh dear (Come my ...)

Me the great Vasudeva,

Who wears the ocean in his right hand,
Am putting thilaka,
On your forehead straight, Oh dear (Come my ...)

He who danced on the head,

Of the evil Serpent Kaliya,
Am giving you with my lotus hand,
Thamboola to you, Oh dear. (Come my ...)

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c. Pathiyam (sung by the bride)

En Prana Rajare, Eerezhu Loka Vasare,

Manayvi Nan Chollu Mozhiyai Magizhndu Kelum

Pathiye Deiyvam Endru enni Bhakthiyal Poojai Panni,

Nithiyamum Nan Ummai sevikka Venum

Kodi Manmada Roopa, Koodi Ennalana Mattum,

Nadiye Panividai Nan Nadathugiren

Adile Apacharam Ayiram Nan Cheydalum,

Upacharamagave Grahithu

Kuttangal Ethanai Nan Cheyda Podum,

Chittathil Vaikamal Kshamithu Parum,
Prana Saga Pol Ennai Anaithu alum.

(Translated in to free English verse)

The King of my soul, my darling,

He who lives in all the seven worlds,
Hear with attention and be happy forever,
These words told by me, your wife, darling.

I should always darling,

Think of you as my only God,
And be of service to you, darling,
Always and always.

Darling mine who is like thousand cupids,

I will try always in the best possible way, darling,
To do all your work, my darling.

In that even if I, my darling,

Make one thousand mistakes,
You should take them as proper love, my darling.

Oh my darling, treat me as thine,

Dear bosom friend,
And embrace and pardon all the mistakes, I do.

d. Pathiyam (sung by the bride)

Soma Suryavanni nayanasu sareeramellam,

Chornthirukka Vendiya Karanangal enna.

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Surukkai inda sangadiyai, surukkai en karanam ketka,
Kapadamillamale, Urayum Nanna

Mohiniyai Kandu Bhogikka Asai kondu.

Hariyidathil Apamana patta manna-

Mosam Cheythu munivar pathinigalai thodarnthu,

Padivritha bhangam Cheytha Prabhu Neeranna

Vervayal Annai Thantha Salvai Nananchu Poche,

Visala lalada basmam azhiyalache,
Nalu Nariyargal Arindal enakku eche,
Nan enna thavam cheytheno, enakku Vache.

(Translated in to free English verse)

Oh Darling mine,
Why should you look so worn.

Please darling mine,

Tell all the reasons for this first.
Did you follow Mohini,
And got insulted by Hari, Oh darling mine.
Did you deceive the sages fine,
And followed their wives dear,
And insulted them, oh darling mine
Oh darling mine,
Why is the shirt,
Given by your mummy, so wet,
And oh why, your forehead broad,
Is full of water darling mine.
When four ladies know,
About thee, darling mine,
They will abuse me, darling mine.

What penance did I, darling mine,

To get an husband like you, darling mine.

e. Pathiyam (sung by the groom or groom's party)

Kan mani, Rukhmani, Ennudaya Bhooshani,

Kanaka Oyyari, nee Kamalavadani -

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Minnal Oli Pondra Nee, Vinnor Paniyum nee,
Vilangave Ulagathil Vandavalum nee,

Swarna Prathamai nee, Jyothi Maya Roopini,

Prasanna Vadivum nee, Por Kodiyum nee,

Kannal Karubum nee, Karkandu Rasamum nee,

Unnadamana Thoru Utta then nee,

Chennal Vilaynthidum, Suka vasi niye,

Singamanador, Vachani neeye,
Karunai Kadal Pondra Gunamum Neeye,
Kalyana Guna Seela Vadani Varai.

(Translated in to free English verse)

Darling, Oh Darling,
Rukhmani, oh my darling,
Ornament mine, Golden girl mine,
You are lotus faced, Oh my darling.

You are like the streak of lightning, Darling,

You were the darling in heaven too,
Ere you came to light, this world, oh darling.

You are a doll of gold, oh darling,

You are made of light, oh darling,
You are a pleasant faced one, oh darling,
You are a golden tendril, oh darling.

You are the sweetest cane, oh darling,

You are the juice of sugar, oh darling,
You are the sweetest of honey, oh darling.
You are the pleasure house, oh darling,
You are lion like brave, oh darling,
You are the ocean of mercy, oh darling
You are a pleasant faced one, oh darling.

f. Pathiyam (sung by the groom or groom's party)

Sandegam, kollade, endan mel -

Sathiyamai Cholgiren, idai kelai.

Chandira Bimba Mandahasi undan -

Chengaram chindai magizhndu piditha nalai -

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Soppanathil Analum e prapancha madargalai -
Sugithu Nan Anaithahthillai, en tholal

Surasenan sudani Petta en sugumariye,

Suthu endru Ariyadennai Sugithu Alai

Para Paksha Kashtangalai Chumanthu Nane -

Bana Bhadran Sathruvai Jeyikka ponen -
Komalakara Kuyile, endan kudumba mane,
Kopam Kollamal ennai Koodadi En thene.

(Translated in to free English verse)

My heart of hearts,
Don't doubt me for a minute please,
I will tell you, all the truth,
Please hear this, oh darling mine.

My heart of hearts,
From the day, I held your hands,
Oh darling with a moon faced smile,

Even in dream, oh darling mine,

I have never held in my pleasing hands,
No lady of earth except thee. Oh darling mine

The daughter of son of Surasena,

I am innocent and plain, darling mine,
Hold me with you darling mine.

Carrying all thine doubts, darling mine,

I went to fight enemies of Bana Bhadra,
Hey, beautiful nightingale mine,
Hey, gazelle of family mine,
Leave this anger and become one with me, darling mine
g. Song teasing groom's mother
Engal Sambandi,
Sappidave Mattal.
Vegu Sangojakkari
Idliyile 200,
Thayir Vadayile 500,
Puliyodarayum,
Venpongalum,

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Kai Murukkum Boondhi Laddum,
Then kuzhalum,
Vida Vidamaga,
Oru Kai Parapal ... (Engal Sambandhi ...)

Amerikka Badam,
Arabia Pereechai,
Irakkin Pistaa,
Kashmir Akroot,
Kumkuma poo potta,
Karkandu Palai,
Kudam Kudamaga,
Kudithe Theerpal ... (Engal sambandhi ...)

(Translated in to free English verse)

Our daughter's mother in law,
Never takes food, never -

If it is Idlis, she takes but 200,

If it is Thair Vadai she takes only 500,
She also takes,
Varieties and Varieties,
Of Puliyodarai, Ven Pongal,
Kai Murukku, Boondhi, laddu,
And then kuzhal lots and lot,
But ... (Our daughter's mother ...)

She only drinks, poor lady pots and pots of milk,

If mixed niced with crystal sugar,
American Badam,
Dates from Arabia,
Pista from Iraq,
Akroot from Kashmir,
And ofcourse lot of saffron,
But ... (our daughter's mother in law ...)

Appendix-2: Some legal clarifications of a Hindu marriage

Q: What are the prohibited degrees in a Hindu marriage?

The following would come within prohibited degrees of relationship with
regard to Hindus:
a. If one party to the marriage is a lineal ascendant of the other;
b. If one of the parties to the marriage is the wife or husband of a lineal
ascendant or descendant;
c. Marriage between a man and his brother's wife or uncle's wife or his

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grandfather's or grandmothers' brother's wife;
d. Marriage between:
i. brother and sister;
ii. uncle and niece;
iii. aunt and nephew;
iv. children of brother and sister;
v. children of sisters;
vi. children of brothers.
However the Hindu Marriage Act recognizes the marriages mentioned above
if the custom or usage applicable to the parties to the marriage permits such
marriages. Only if their custom or usage does not permit such marriages
would the parties be held to be within prohibited degrees of relationship.
Custom that allows such marriages should be ancient, certain and reasonable
and should not be opposed to public policy, decency or morality
Q: What ceremonies should be observed to solemnize a Hindu Marriage?
Hindu marriage can be solemnised according to the customary rites and
ceremonies of either the bride or the bridegroom. Customary rites and
ceremonies mean religious rites traditionally performed by the caste or
community to which the bride or bridegroom belong. It should be shown that
such custom has been followed definitely from ancient times and the
members of the caste, community or sub-caste had recognized such
ceremonies as obligatory. Rites and ceremonies consistently followed for
more than 25 years within a particular community and had been uniformly
observed and not discontinued at any point of time would be said to be
customary rites and ceremonies for the solemnization of a valid legal
marriage. According to the Arya Samaj rites, the invocation before the sacred
fire and the sapthapadi are essential ceremonies.
Q: What is sapthapadi?
Sapthapadi symbolizes those aspects of life, which the parties to a marriage
undertake to share in togetherness. The seven steps taken stand for the
vows they make before the almighty. It is only on taking the seventh step that
the marriage would be said to be solemnized
Q: Is sapthapadi, i. e., the custom of the bride and bridegroom taking seven
steps, an essential part of a Hindu Marriage?
If the customary rites and ceremonies traditionally performed by the caste or
community, to which the bride or the bridegroom belong, do not include
'sapthapadi gaman', it would not be an essential part of the marriage. If it is
proved that 'sapthapadi', is not a part of the ceremony it need not be
performed. Otherwise 'sapthapadi' remains an essential ceremony in a Hindu
marriage.
Q: Would a marriage be valid on the observance only of sapthapadi?
Where 'sapthapadi' and invocation before the fire is observed, without
observing the customary ceremonies, which are neither ancient and definite
nor obligatory and unalterable, such marriage would still be valid.

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Appendix-3. Making arrangements for the marriage by the bride's
parents - Some points

The iyer marriages (98%) of the rites and rituals are arranged by the bride's
father. Since this is a complex duty, some of the arrangements, which he
should not lose sight of are mentioned here:

1. Preliminary Discussion with the Bridegroom’s parents.

The bride’s father should discuss the following points with the grooms father
preferably after the Nischayathartham performed in the groom's house: -
a. Suitable and convenient date for the marriage (He should also take in to
consideration the convenience of the bride and her mother)
b. Dowry, ornaments, vessels and other items expected by the grooms family.
c. The amount of money needed to be paid for the suit to be worn by the
groom during reception.
d. Ring size of the groom.
e. Slipper size of the groom.
f. Design of the Thali (What pattern has to be inscribed on it)
g. Approximate number of guests accompanying the groom.
h. The Cheer. This should include the number of large Murukkus (With Vari
number), muthuswaram, Laddu, Neyyappam or Adhirasam, Mysorepak and
quantity of Thirattupal. Also the number of packets of Small murukku and two
sweets each packed separately in cover. (this is for distribution of the groom's
party to their relatives and friends. Any special demand by the groom's party
should be noted.
i. Find out whether they would bring their own Vadhyar and if not whether it is
necessary to arrange a separate Vadhyar for them locally.
j. Request them to inform their travel plan sufficiently early.
k. Exact name of the grooms father, mother and groom for printing the
marriage invitation by the bride’s family. Care should be taken to print the
name of the groom and bride as they appear in their passport, if they are
going abroad after the marriage.
l. Find out the addresses of their close relatives to whom invitation letters
have to be posted by the bride's father.
m. The number of copy of the full set of Albums and Video cassettes required
by them. If the groom lives abroad find out whether, it has to be in what mode
and whether they require it in a CD.
n. Find out whether they require any hotel rooms to be booked for the
groom's friends and other VIPs.

2. Fixing up of a hall
This is possibly one of the very important aspects of the work to be done.
Most of the good halls are booked very early. If necessary help of few friends
who have their own vehicles can be requested. The major consideration is
the number of guests expected to attend the function, the timing of the

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Vritham, Nischayathartham, Marriage reception and the travel programme of
the groom's family. Since most of the Groom's relatives and friends are new
to the place where marriage is conducted, sufficient accommodation should
be available in the Hal. If it is not available alternate accommodation has to
be searched. Once the hall is located and available on the day of the
marriage, it should be booked for a minimum of two days. It is important to
find out from the manager of the hall
a. Number of Chairs available in the hall
b. The number of chairs available in the dining hall
c. The number of rooms available (whether all of them have attached bath
rooms and if not the number of common bath rooms),Personally inspect how
neat they are. Also find out whether hot water facility for bath is available.
d. Whether they will provide the vessels and stow with the hall free?
e. Whether there is a generator in the hall?
f. Whether there is provision for extra decoration with them?
g. Whether they have a swing for the Oonchal ceremony?
h. Whether they have Homa Kunda for performing homa.
i. The number of servants who are available with the hall and their
remuneration.
j. The number of cars that can be parked inside the compound.
k. At what time the hall will be handed over to them and when it has to be
handed back.
Before leaving find out the correct name, address, telephone number,
telegram address if any of the hall and also the transport facility to the hall
from different parts of the town. Make a list of bus numbers passing near by.

3. Fixing the Marriage contractor.

Nowadays it has become a practice to fix up the cook cum contractor to help
us conduct the marriage. He normally takes care of the food aspect of the
marriage function. He also supplies the Cheer to be given, fixes the
Nadaswaram, supplies all the traditional necessities of the marriages during
the marriage including flowers. Once a good contractor who is not too busy
on the day of marriage is located, you have to inform him:
1. The menu for breakfast, lunch, tiffin time and dinner for the two days of the
marriage and approximate number of expected guests during each time.
Normally one of these times the marriage reception will be held. Detailed
menu for the reception also should be told to him.
2. He should be told about the cheer items to be supplied to the Sambandi as
well as the requirements for the bride's family.
3. He should be told about the number of Kuttis which he has to supply along
with specification of the filling like cashew nut, boondhi, paruppu thengai etc.
He would normally take charge of the following items:
1. Mangala Vadhyam
2. Flowers, garlands as required
3. Materials required by the priests

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4. Thamboolam packets for the guests attending the marriage
5. Coconuts for Sambandhi
6. Putting of Kolams as and when required
7. Materials for Arathi, Pachaipudi
Some of them will also arrange
1. Photographer and video coverage
2. Decoration of the hall
It is essential at this stage to make extensive consultation with friends or
relatives who have already arranged marriages so that the contract money be
fixed at reasonable limits.

4. Fixing the priest to conduct the marriage.

If the marriage is being arranged in our normal place of residence, the priest
would necessarily be our family priest. If not through known people we have
to fix the priest. He would be the best person to fix up the muhurtham lagnam
for the marriage. The contract rate for him to conduct the marriage (bride's
party) should be also settled at that time. If the groom's party wanted us to
arrange a priest for them, the same priest could be told about that also.

5. Printing of marriage invitations

It is essential to know about the name of the groom and his parents clearly
before this is attempted. The groom should be asked whether he wants his
qualification and designation should be put in the invitation. It is extremely
important to spell the name of the groom and bride as it appears in the
passport, if they are intending to get visa to a foreign country. Any good
printing house will have several models and a suitable invitation could be
chosen. Some families believe in printing a traditional invitation in Tamil apart
from the regular invitations. If this is necessary, arrangements should be
made for that also.
If it is proposed to have a music concert during the reception, the artist
concerned should be contacted and fixed before printing the invitation.
(a) Purchase of silk saris for the bride and others
This is a very important purchase. It is necessary to decide where these are
to be taken. Apart from the 9 yards Koorai Pudavai, a minimum of 4 saris for
the following occasions have to be taken:
1. Nischayathartham
2. Kannoonchal
3. Shanthi Muhurtham
4. Thozhi Pongal
It is also customary to buy a silk sari for the mother of the bride, brides
sisters, her brother's wives,Mami and Athai. Also a sambandi Pudavai for the
groom's mother has to be purchased. Little girl children of the family also get
Pattu Pavadai. In view of the economy, it is preferable to purchase all these
at this time.

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(b) Purchase of Veshti and Uttariyam for the groom and Materials for Kasi
Yatrai
The groom has to be given a Pattu Veshti and Uttariyam. Vratha Pattu).
Besides Two grand Veshtis with lot of zari border (cotton) has to be
purchased for him to wear during Kasi Yatrai. One more extra set of Veshti
has to be presented to him.
For Kasi yatrai, it is necessary to purchase an umbrella, a walking stick, a
hand held fan, a holy book and slippers.

6. Making of the thali

It is a custom to give order for this on a shubha muhurtham day. In olden
times the gold smiths used to come to the bride's house and start melting the
gold during a muhurtham. Apart from the two thalis the other paraphernalia
like Gold Kundoos also should be made.

7. Ordering for jewels

Most of the families do have all the necessary jewels for the bride. It may be
necessary to give them a special polish. It may also be necessary to make a
few more ornaments for the bride based on modern fashion. Since most of
the girls transfer the thali from the yellow Kayiru to a Kodi after the marriage,
it is necessary to make one such kodi, with a provision for putting the thalis in
that.
It is necessary at this time to order for a ring to the groom. Most families also
put a gold chain to him during the Nischayathartham.
It is also necessary to have a pair of Pudupanam for the Dharma Virtual
function. If not available two small gold coins of the least weight possible can
be got made.

8. Silver vessels
Most of the groom's parents expect a few silver vessels. The most essential
are panchapathram and Uddarani for the groom, silver lamp(some families
insist on a pair of lamps) and silver Kukuma Chimizh. It is also essential to
purchase two silver cups called Madhuparka Kinnam.
In addition a silver plate for taking meals for the bride and the groom is also is
usually given. Two small silver cups for receiving and drinking Palum
Pazhamam would avoid lot of problem when this ceremony is going on.

9. Brass vessels
For the Oonchal, it is necessary to buy two lamps, two thambalams and two
Chombus made of brass.

10. Purchasing of mats

It is a custom to inscribe the names of the bride and groom on the mat given
during the marriage. If this is decided upon, then it is necessary to get them
made. This is available only in few centers of Kerala and Tamil Nadu. But if
ordinary mats only are to be given, these are readily available.

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11. Posting of Invitations
This is a very time consuming job. Close relatives expect a personal letter
along with the invitation. Nowadays it is got separately printed. It is better to
consult as many relatives and friends as possible so that no important person
is missed from the list of invitees.
It is also necessary to identify the persons to whom special invitations printed
in tamil has to be sent.
A personal hand written letter has to accompany the invitations being send to
very senior elders of the family. It is a custom to personally go to the Groom's
parents’ house along with Coconut, Thamboola, flowers etc and inform them
of the marriage. If any brides relations stay near the place of the groom they
can do it on behalf of the bride's parents.
If there are any near relatives of the groom staying in the same town as the
bride's parents, they also should be invited personally with coconut,
thamboola and flowers.

12. Arrangement for a photo and videographer

It is necessary to get a professional who has covered iyer marriages before.
Unless this is done, it would be necessary to put along with him somebody
who is conversant with the marriage function, so that the function is covered
nicely. It is necessary at this stage to tell the photographer the number of rolls
that he has to expose. Taking a picture does not mean it has to be printed. A
professional can give only few best photos of each occasion. The
videographer has to be told, the number of copies that he has to make. If it
has to be copied in a CD, this again has to be told to him.

13. Arrangement of Transport.

Though a transport contractor has to picked up based on the charges as well
as the number of good vehicles he has, the micro arrangements have to be
made only a day before the marriage. If the grooms party is arriving together,
it may be necessary to hire a van. If not a two or three cars will suffice. But it
is important to note that adequate arrangements should be made to give
transport to the groom's pary. It would be better to give them control of the
vehicle, so that they can use it as and when they like.

14. Inviting local guests

This is another aspect of the marriage which is very strenuous and needs lot
of planning. Initially a list of people should be made and then each and every
one of the house should be asked to go through it. Later a detailed plan as
well as a time table should be drawn up. If older relatives like brothers or
sisters or sons and daughters who are married live with you or in the same
town, they can be asked to share this onerous work. They can invite on
behalf of you. Nowadays, more and more use of the telephone is being made.
The invitations can be posted as usual and can be followed up by a telephone
conversations.

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15. Purchase of presents to near relatives and honoured guests
This is another item that needs detailed planning. Normally the elder and old
enough younger sisters of the bride, her sister in laws are presented with a
silk sari for the marriage. The budget depends on our capacity to spend.
Similarly it is also a custom to present saris to the paternal and maternal
aunts. It is also necessary to purchase suitable presents to the cousins of the
bride. Sometimes cash present is made to them, so that they can choose
their own presents. It has also become customary to give token presents to
all women guests during the marriage. But all these need to be discussed
among the nearest family members and decision taken based on our capacity
to spend.
It is also a custom to present very close male relatives with Veshti and
Uttariyam. The requirement should be estimated and sufficient quantity
purchased.

16. Contacting the Grooms party and finding out their travel plans
Since the groom's party normally comes from some other place, it is
necessary to receive as many of them as possible and provide them transport
to the hall. So a very clear timetable of their arrival should be drawn up. It
would also be necessary to ask them whether they need any arrangements
made for their return reservations.

17. Sumangali Prarthanai

This is normally observed before the marriage. Arrangements of the function
and its conduct vary from family to family. This should be conducted
according to the family traditions. But normally a 9 yards sari is taken and
presented to one of the sumangalis and one Pavadai is presented to a the girl
invitee.

18. Arranging for a beautician

Most of the brides want to be made up by a talented beautician of their choice
for the reception. If this is so, her time should be booked. If the beautician can
come and do her job at the hall itself. There is nothing better. Before this the
brides do decorate their hands with Mehandhi (marudhani). If there is no
expert in the family circles, arrangements for this also needs to be made.

19. Two days before the marriage

Close relatives would start arriving from various destinations to the marriage.
It is necessary to accommodate them properly and look after them. Since
most of them are closely related it is hoped they would not mind some slight
discomforts. It is better to employ a cook to take care of the cooking in the
house on this day, so that the bride's parents are available to look after last
minute final details and also to look after several guests. If closely related
relatives come forward, they can be entrusted with different aspects of the
marriage like transport, looking after Sambandi, etc.

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It is essential to procure sufficient number of locks and duplicate keys to the
different rooms in the hall. Since the grooms party are to be properly looked
after, it is better to keep a few pieces of toilet soaps, combs, mirrors, tooth
brushes, paste, kumkum tins, Vibhuthi, use and throw shaving sticks etc. this
is to help those people who forget these things while coming to the marriage.
If the hall does not provide beds, bedspreads, pillows etc, arrangements
should be made to hire these also. A very detailed plan of the programme for
the next two days should be drawn up and individual responsibilities
assigned. Also all things to be taken to the hall are to be packed properly.
If the vritham is the next day morning, the toilet items purchased for the
groom along with oil, Payaru, Vellam and sweet should reach the grooms
party early in the morning and is traditionally given by the aunt of the bride.
Nowadays it is a custom to give a full toilet set to the groom during this
occasion. This should consist of toothbrush, toothpaste, Shaving set, mirror,
toilet powder, hair oil and comb.
This is also the time for the lady of the house to plan as to the res ponsibilities
like palikai, oonchal, arathi etc to the different female relatives.

20. One day before the marriage

This day could be extremely busy, if the vritham is on this day morning and
the repetition is being held in the evening. If these are not there the day would
not be hat tight.
The most important activity is to receive the groom's party in a proper way. As
soon as they get down from the car, the groom's parents are to be
honourably received with Thirattu pal, thamboolam, coconut etc along with
mangala vadhyam. The groom should be garlanded during the occasion by
the bride's father or her brother. Also Arathi should be arranged to prevent
evil eyes. Then they should be lead to their quarters and made comfortable. If
there is Vritham, they should be called to that function in a traditional manner
with coconuts and paruppu thengai kutti. It is normal t observe the Kappu
Kattal to the bride simultaneously. If this is only next day, then arrangements
should be made for their breakfast and then lunch.
Normally the first function is Mappilai Azhaippu and Nischayathartham. A
decorated car has to be got ready for the Mappilai Azaippu. Normally this is
not included in the contractors duties. A nearby temple also has to be
identified and the priest of the temple informed in advance for the Pooja. It is
important to see that the VIPs of the grooms side are escorted to this function
in a proper way. Old people have to be provided transport.
If the reception is held after the Nischayathartham, then the beautician should
be forewarned about the timings, Either she should be brought to the hall or
the bride taken to her place in time.
The guests for the reception should be received at the entrance by a very
small group consisting of members from both bride's and groom's side. Teen
age or younger girls belonging to both families do mostly this. Both families
should assign someone elder to recognize the VIPs arriving to the function. It

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is necessary to introduce the bride's family guests to the groom and very
important ones to his parents. For this purpose the bride's parents should
always be near the stage. It is better to entrust other important responsibility
like accompanying the guests to the dinner etc to other relatives and friends.
Most of these guests will not be coming for the marriage. So it is essential
that the Thamboola packets be distributed to them while they are leaving.
If the Vritham has not taken place that day, it is essential to see that the
materials for Vritham to the groom reaches them before they retire.

21. The day of the marriage

Most of the functions on this day would go like clock-work, thanks to the
experienced contractors and priests. But it is essential that all guests are
received properly and given breakfast if they come early. It is also essential to
enquire from the groom's side as to any problem they face and solve it. The
bride's parents would be extremely tied up with the ceremonies for most of
the forenoon (till Mangalya Dharanam). So it is essential to identify capable
people and delegate responsibilities to them. The bride's mother has to
decide as to who will participate in the Oonchal and Paligai from her side.
She should ask the groom's mother to nominate 2 members from her side
who will participate in the paligai from her side. She should also think in
advance the people from her side who will participate in the paligai in the
goom's side. It is also essential that she decides in advance about her
relatives who will participate in the alathi in different occasions. She should
also keep an experienced lady relative in tying 9 yards sari to the bride. She
should also delegate the responsibility of giving presents to her friends after
the end of the function to her friends and relatives.
Early morning the veshtis and Uttariyams purchased should be distributed to
the male relatives, Similarly the saris purchased also needs to be distributed.
This is either done in an informal way by simply handing it over to them or ask
the eldest member of the brides relatives to hand it over individually in a
formal function. One male relative should be entrusted with expenditure and
receipt of money. As and when sudden demands are there for cash, he
should be in a position to meet it. He also should receive all cash presents
and neatly account it. He would hand over to the priest the cash presents to
the sister of the groom who ties the second and third knots of the thali. This is
normally the same amount as the groom's party gives to the brother of the
bride after laja homam. Other expected expenditures are Sambhavana for the
Mutts and various small amounts of dakshinas as directed by the priest.
All the preliminary purchases made for various functions should be available
in the hall. It is essential to see that the coconuts, thamboola bags and cheer
items to the groom's party handed over to their representative in time.
Immediately after the marriage the groom and bride are taken to the groom's
quarters and brides house for giving them Palum Pazhamum. Somebody
should be deputed to go to the house slightly early and make it presentable to
receive the guests. After that the registration of the marriage should be done.

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This can be done easily, if preliminary arrangements are made for the same.
If by chance the groom and bride are little delayed, their lunch with the
important members of both families should be retained. This is important
because sometimes, if much larger number of guests come, the material
cooked would not be sufficient.
Most of the guests would like to meet the bride’s parents before they go. If
palaharams and presents are to be distributed to them, arrangements should
be made for the same.
If there is Nalangu this should be arranged in the afternoon. Though most of
the brides party would be dead tired before evening, it is necessary to treat
the groom and his guests in a befitting manner. They should be provided
transport to the bus stand or railway station as and when they want it.
While all this is going on arrangements should be given a final shape to the
nuptials. According to sastras it should be held in the boys house but now it is
a custom to hold it on the day of marriage. It can either be held in brides
home or in a convenient hotel. But it is essential that the views of the
bridegroom and his parents be ascertained before arranging it in a hotel.
Somebody should be put in charge of decorating the room and taking there
essentials like a lamp, milk to drink, flowers, fruits etc.
If bulk of the groom's guests depart on the same evening, it would be
necessary to give them food packets for the way. The marriage contractor
normally supplies this. It is a custom to supply Kattu Chadam to the departing
guests of the groom's party.
Normally there is a feast for dinner on that day. But some people prefer
simple meals. The wishes of the groom's party should be ascertained
regarding this.
A few of the people accompanying the groom normally stay over to the next
day. They should be well taken care of. If the Mantap has to be vacated, then
they should be provided alternative accommodation.
On the next day tall the groom's party would depart. It is essential to give
them Kattuchadam and also provide them transport.
It is also essential that some elder relatives accompany the bride and groom
when they depart to their house. Arrangements for their reservation (if they
are going by train) should be done well in advance.
In some cases the father in law (bride's father) foots the bill for the
Honeymoon of the couple. Again early arrangements for journey and stay
have to be made.

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Nitya Parayana Stotram
By P. R. Ramachander

Sanathana Dharma better known as Hinduism is one of the greatest and

finest of ancient religions. It preaches that every individual's aim should be
Moksha which in simple words means merger with the Ultimate truth called
Brahman and reaching a state of no re birth.

Savants and sages of the religion suggest several methods to attain this
enviable state. Of these the simplest is Bhakthi Yoga or devotion n to God,
which ultimately merges you with God. To make this easily possible a pan
theistic concept of God is enunciated by the religion. Also the Godhead is
viewed in myriad forms so that the devotion to him can be done in a manner
closest to our heart. He is viewed by some as a child or friend or mother or
father or a cruel one who punishes or a kind one who is merciful or even as
our sweet heart. This has resulted in varied type of prayers addressed to his
or her favourite Form of God.

Given below are prayers in Sanskrit with translation in English verse of

prayers which a Hindu is supposed to do on various occasions and also
prayers to several Gods:

Morning Prayers [Stotras to chant as soon as one wakes up]

A Hindu is supposed to wake up very early in the morning much earlier to sun
rise. It is believed that the first thing you see in the morning determines one's
day.

As soon as one wakes up see he is supposed to see his palm and recite the
following sloka:

Karagre vasathu Lakshmi, Karamadhye Saraswathi,

Karamoole sthitha Gowri, Prabhate Kaa Darshanam.

Lakshmi lives in the tip of my palm,

Saraswathi lives in its middle,
And Gowri lives at its base,
So I see my palm in the early morn.

Earth is a Goddess to Hindus. She is one of the wives of Maha Vishnu one of
the trinity of Hinduism. So it is necessary to ask her pardon before one sets
ones foot on her. This is done by the following prayer:-

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Samudhra vasane devi, parvatha sthana mandithe,
Vishnu pathni namasthubhyam pada sparsam kshamasva mae.
Salutations to you consort of Lord Vishnu,
Who is clothed by oceans,
And is adorned prettily by the mountains,
Pardon me mother, for setting my foot on you.
Cleanliness is a sin qua non-to every Hindu. He does purification of the body
as well as the mind during his bath. Purificatory bath is ultimate if it is done in
the sacred waters of some great rivers of India. The following prayers are
recited while taking bath:-
Govindethi sada snanam Govindethi sada japam,
Govindethi sada dhyanam, sada Govinda keerthanam.
Meditate on Govinda while taking bath,
Meditate on him in your prayers,
Meditate on him while thinking of God,
And always sing his name.

Gange cha Yamune chaiva Godavari Saraswathi,

Narmada Sindhu Kaveri Jale asmin sannidhim kuru.

I pray you to enter,

This water meant for my bath,
Oh, holy river Ganga,
Oh, Holy river Yamuna,
Oh, Holy river Godavari,
Oh, Holy river Saraswathi,
Oh, Holy river Narmada,
Oh holy river Sindhu,
And holy river Kaveri.

Fire is one of the greatest Gods of Hinduism. He according to them acts as a

bridge between this ordinary world and the Gods of heaven. Symbolically the
lamp is lit and kept in the house. Here is a prayer addressed to the lamp:-

Shubham karothi kalyanam, aarogyam, dhana sampadam,

Shathru budhi vruddhi vinasaya deepa jyothi namo nama.

Salutations and salutations,

To the holy flame of the lamp,
Which bestows on me all that is good,
Health as well as wealth,
And destroys all my enemies.

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Thulasi or ocimum plant is venerated by every Hindu and is invariably grown
in the courtyard of every house. After lighting up the lamp he is supposed to
clean up the thulasi plant and water it while reciting the following prayer:-
Thulasi shree sakhi shubhe, papa haarini punyade,
Namasthe Naradanuthe, Namo Narayana priye.
Oh, Holy Thulasi,
Bosom friend of Lakshmi,
Destroyer of sins,
Bestower of blessings,
Salutations to thee,
Who is praised by sage Narada,
And is the darling of Lord Narayana

Then he prays to the banyan tree which is the holy tree providing him with
shade, happiness and prosperity.

Aswatha Vruksha Sthuthi (Prayer to the banyan tree)

Moolatho brahma roopaya madhyatho visnu roopine,

Agratha Shiva roopaya, vruksha rajaya the nama.

Salutations to the king of trees,

Whose roots are Lord Brahma,
Whose stem is Lord Vishnu,
And whose crown is Lord Shiva.

Then he prays to Gods and nature to make the day very great for him by
reciting the following prayers:-

Brhama murari tripurandhakari,

Bhanu sasi Bhoomi sutho budascha,
Gurusca Shukra . sani rahu Kethava,
Kurvanthu sarve mama suprabatham.

Let God Brahma, Vishnu and Shiva,

Planets Sun, mercury, Jupiter,
Venus, Saturn, Rahu and Kethu,
Make this morning great for me.

Santhkumara, sanaka, Sananthana,

Sanathano apyasoori pingalow cha,
Saptha swara, saptha rasa thaani,
Kurvanthu sarve mama suprabatham.

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May the sages, Sanathkumara, Sanaka, Sanathana,
Aasuri and Pingala,
Let the seven musical notes
And let those seven nether worlds,
Make this morning great for me.

Satharnva Saptha kulachalascha,

Saptharshayo dweepa pavanani saptha,
Bhooradhi kruthwa, bhuvanai saptha,
Kurvanthu mama suprabhatham.

Let the seven oceans,

Seven mountains,
Seven sages, seven forests,
Seven Islands and Seven Lokas,
Make this morning great to me.

He then turn east faces the Sun God and recites the following prayer:

Bhano, bhaskara Marthanda, Chanda rasmai, divakara,

Ayur, arogyam, budhim, sree yamscha dehi mae.

He who breaks the morn,

He who brings light to the world,
He who brings heat to the world,
He who has scorching rays,
And he who is the maker of the day,
Give me long life,
Health, intelligence and wealth.

He then prays to the God to make his day peaceful by promoting harmony of
the mind, body and spirit by reciting one of the most ancient prayers of the
world:

Saha veerya karava vahai,

Sahana [Link] bunakthu. Saha veerya karavavahai.
Tejaswinaa vadheedamasthu maa vidwishavahaii.
Om shanthi, shanthi, shanthi.

Let Brahman protect the teacher-student duo,

And also protect us,
We would work with vigour,
Let our learning be lustrous,
Let not we quarrel among ourselves,
Let there be peace, peace and peace.

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He then reminds himself of the two great epics of India by reciting the
following slokas:

Eka Sloki Ramayanam (Ramayana in one stanza)

Aadho Rama thapo vananu gamanam, Hathwa mrugam kanchanam,

Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,
Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,
Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam

Once Rama went to forest,

He chased the deer,
Sitha was kidnapped,
Jatayu was killed, There were talks with Sugreeva,
Bali was killed,
The sea was crossed,
Lanka was burnt,
And later Ravana and Kumbha karna,
Were also killed.
This in short is the story of Ramayanam.

Eka Sloki Bhagawatham (Bhagawatham in one stanza)

Aadhou devaki devi garbha jananam, Gopi gruhe palanam,

Mayaa poothana jeevithaa apaharanam, govardhanodharanam,
Kamsa chedana, kouravadi hananam, kunthi sutha palanam,
Ethad bhagawatham purana kaditham sri Krishna leelamrutham

Born to queen Devaki,

Brought up by Gopis,
Took out the life of Ogress Poothana,
Lifted the Govardhana mountain,
Beheaded his uncle Kamsa,
Helped in killing the Kouravas,
And looked after the children of Kunthi.
This is in short the ancient story of Bhagawatha,
Which describes the nectar like play of Lord Krishna.

Then he prays to some great individuals of the Hindu lore.

Prayer to Five Mothers

Gayathri thulasi gangam kamadhenum Arundatheem,

Pancha mathu smaren nithyam maha pataka nasanam.
Daily remembering the five mothers great,

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Gayathru, Thulasi, Ganga,
Kamadhenu and Arundathi,
Will destroy the greatest sins.
Pancha Kanya Sthuthi (Prayer to the five maidens)

Ahalya, Draupadi, Seetha, Thara, Mandodari thada,

Panchakanya smarn nithyam maha pathaka nasanam
Daily remembering the five maidens great,
Ahalya, Draupadhi, Seetha,
Thara and Mandodhari
Will destroy the greatest sins
Pancha Devi Stuthi (Prayer to the five goddesses)

Uma, Usha cha Vaidehi Rema, Gangethi panchakam,

Prathareva smaren nithyam sowbhagyam vardhathe sada.
Daily early morn,
If one remembers the five devis,
The goddess Uma,
The goddess of dawn Usha,
Lord Rama's wife Vaidehi,
Lord Vishnu's consort Rema,
And the holy river Ganga,
His good fortune will daily rise
No prayer is complete without offering prayers to one's own teacher. So he
prays to the teacher.

Prayer to Guru [Teacher]

Gurur Brahma, Gurur Vishnu, Gurur Devo Maheswara,

Guru Sakshad Param Brahma Tasmai Sri Gurave Nama

Salutations to that Teacher.

Who himself is the ultimate truth,
Who is chief of all Gods.
And who verily is the truth himself.

Stothras for Ishta Devathas

The bakthi lore of Sanathana dharma extols its members to pray to his Ishta
Devatha (Pet god). The devotee is given a wide choice to choose from. This
is not fanaticism but a bevy of options depending on one’s personality. I am
giving below prayers addressed to several Gods of the Hindus. If one has

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time it would be great if all prayers are recited. If not read at least the stotras
to your Ishta Devatha:

Ganapathi

Elder son of Lord Shiva and Parvathy he is the remover of all obstacles .He
has an elephant face and rides on a mouse.

Vakra Thunda Maha Kayam, Koti Soorys Sama prabham,

Nirvignam Kuru me Deva, sarva karyesshu sarvadha.

He who has an immense body,

He who has a broken tusk,
He who shines like billions of Suns,
Remove all hindrances,
From all my work and for all times.

Shiva

He is one of the Trimurthies (trinity) in charge of destruction. He lives on

Mount Kailasa and wears an elephant's skin as shawl and the crescent on his
head. He is the abode of peace and rides on Nandi the bull,

Shivam shivakaram, shantham shivathmanam, Shivothamam,

Shivamarga pranetharam, pranamai sada shivam.

Salutations to the ever peaceful Lord Sada Shiva,

Who is the abode of peace,
Who makes peace,
Who is peaceful,
Who is the soul of peace,
Who is the acme of peace,
And who shows the path of Shiva.

Mrityunjaya

The name means he who is victorious over death. He is a form of Shiva and
this prayer which occurs in Rudram is supposed to give us long life as well as
helps us to get rid of fear over death.

Om Tryambakam yajamahe
Sugandhim pushtivardhanam
Urvarurkamiva bhandhanam
Mrityor mukshiya ma-mrtat.

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We salute and respect,
Him who is naturally scented,
Him who looks after his devotees with mercy,
And him who has three eyes.
And pray and request,
To move us away from the catch of death,
Like the cucumber separated from its stalk,
And firmly put us in the path of salvation.

Nataraja [Lord of Chidambaram]

Shiva who dances the thandava (male form of vigorous dance, presides over
the temple in Chidambaram, You rarely find him in temples of North India.

Krupasamudhram, Sumukhan, Trinethram,

Jada dharmam Parvathy vama bhagam,
Sad shivam, Rudram anatha roopam,
Chidambaresam hrudhi bhavayami.

I salute with all my heart,

The Lord of Chidambara,
Who is the ocean of mercy,
Who is always pleasant,
Who has three eyes,
Who wears tuft of hair,
Who is always peaceful,
Who is full of anger
And who is an endless shape.

Vaidyanatha

The name means Lord of the doctors (a form of Shiva) and prayer to him is
supposed to help in curing of diseases. He is the presiding deity in
Vaitheeswaran Koil. This temple also houses a separate temple for Chovvai.
It is believed that Lord Rama performed the obsequies to Jadayu in this
place.

Sri Rama Soumithri Jadayu Veda shadadanadithya Kujarchithaya,

Sri Neela kadaya dhaya mayaya Sri Vaidyanathaya Namasivaya.

My salutations to the great Lord Shiva,

Who is the chief among all physicians,
Who has been worshipped by Rama, Lakshmana and Jadayu,
And who has also been worshipped by Vedas, Subrhamanya, Sun and the
mars.

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Viswanatha [Lord of Kasi]

The holiest temple of Lord Shiva is in Varanasi also called Benares. The
presiding deity in the temple is Viswanatha. Prayer to him is supposed to
grant all wishes.

Ganga tharanga ramaneeya jada kalapam,

Gowri niranthara vibhooshitha vama bhagam,
Narayana priya managa mathapaharam,
Varanaasi pura puthim bhaje viswa natham.

Salutations to the lord of universe,

Who is the chief of the city of Benares,
Whose tuft is adorned,
By waves of river Ganga,
Who always keeps his consort,
In the left side of his body,
Who is dear to Lord Narayana
And who destroyed the pride of the God of love.

Ardha Nareeswara

Lord Shiva has given half his body to his consort Goddess Parvathy. This
form of God has half of its bode as Shiva and the other half Goddess
Parvathy.

Ambho dhara syamala kundalayai,

Tadith prabha thamra jada daraya,
Nireeswarayai, nikhileswaraya,
Nama sivayai cha Nama shivaya.

Salutations to the consort of Shiva,

And salutations to the Lord Shiva,
To her who has long shining black hair,
To Him who has thick, woven copper coloured tuft,
To her who is beyond all Gods,
And to Him who is the God of all universe.

Dakshinamurthy

This is the holy form of Shiva in the guise of a teacher. The young Shiva who
normally faces the south teaches the oldest and wisest sages just by his
silence. People who meditate on Lord Shiva with a view to get knowledge
leading to salvation prefer to meditate on Dakshinamurthy.

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Gurave sarva lokanam, bhishaje bhava roginam,
Nidhaye sarva vidhyanam, Dakshinamurthaye nama

Salutations to the God of South,

Who is the teacher of all the world,
Who is the doctor for all diseases,
And who is the store house of all knowledge.

Shiva Lingam

Lord Shiva is normally worshipped in the form of Linga. Except for a few
exceptions like Nataraja, Dakshinamurthy etc, he is always represented in the
form of Linga.

Deva muni pravararchitha lingam,

Kama Dahana karunakara lingam,
Ravana darpa vinasana lingam,
That pranamai Sada shiva lingam.

Salutations to the Linga which is ever peaceful,

Who is worshipped by Gods and sages,
Who burnt in to ash the God of love,
Who is the giver of mercy,
And who destroyed the pride of Ravana.

Subrahmanya

Most popular God of Tamils is the son of Lord Shiva. He killed the demon
Sura Padma. And was the Commander in chief of the army of Devas.

Shadananam Chandana lepithangam,

Mahorasam Divya mayura vahanam,
Rudrasya soonum Suraloka nadam,
Brahmanya devam saranam prapadye
My salutations to God of Brahma,
Who has six faces,
Whose limbs are coated with sandalwood,
Who is the essence of everything,
Who rides on the holy peacock,
Who is the sin of Rudra,
And who is the chief of the world of Devas.
Hey Swaminatha karunakara deena bandho,
Sri parvatheesa muka pankaja padma bandho,

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Sreesadhi deva gaa poojitha pada padama,
Vallesanada mama dehi karavalambham.
Oh Lord of Lord Shiva,
Oh store house of mercy,
Oh God who is nearest to the poor,
Oh God who is nearest to the lotus faced Shiva,
Oh God whose feet are worshipped by devas led by Vishnu,
Oh God who is Lord of Valli,
Please give me a helping hand.

Nandi

The big bull on which Lord Shiva rides. It is believed that before entering the
temple of Shiva we are to take his permission.
Nandikesa Maha Bhaga, Shiva dhyana parayana,
Gowri sankara sevartham Anugnam dathumarhasi.
Oh Lord Nandi who is Lord of all bulls,
Who is immersed in prayer of Shiva,
Please give me permission,
To worship Lord Sankara with his consort Gowri.
Vishnu

The most important God of the trinity according to Vaishnavites, is in charge

of looking after what has been created. He took nine avataras (incarnations)
in the past viz. Matsya ( Fish), Koorma (Totoise), Varaha ( Boar), Narasimha
(man- lion), Vamana (dwarf), Parasurama, Balarama and Krishna.. He is the
most popular Indian deity.
Santhakaram Bujaga sayanam Padmanabham suresam,
Viswadharam Gagana sadrusam Megha varnam shubangam
Lakshmi kantham kamala nayanam Yogi hrid dyana gamyam
Vande vishnum bava bhayaharam sava lokaika nadham
I bow before the God Vishnu,
Who is personification of peace,
Who sleeps on his folded arms,
Who has a lotus on his belly,
Who is the God of gods,
Who is the basis of earth,
Who is similar to the sky,
Who is of the colour of the cloud,
Who has beautiful limbs,
Who is the consort of Lakshmi,

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Who has lotus like eyes,
Who is seen by saints through thought,
Who kills all worries and fears,
And who is the lord of all the worlds.
Rama

Sri Rama, one of the greatest incarnations of Vishnu, showed the world how
a man ought to live. It is believed that just uttering his name destroys all the
sins committed. His story is Ramayana,
Aapadam apa hartharam dhataram sarva sampadam,
Lokabhi ramam Sri ramam bhooyo bhooyo namamyaham.
My prostrations to that Sri Rama,
Who removes all dangers in life,
Who gives all riches to his devotees,
And who is the darling of all the world.
Aarhanaam aarthi hantharam bheethanam bheetha nasanam,
Dwishatham kaladandam tham Ramachandram namamyaham

My salutations to that Ramachandra,

Who wipes of all miseries of the miserable,
Who wipes away all fear from those afraid,
And who is the God of death to his enemies.

Krishna

The second most important of Vishnu. He is impish, mischievous and great.

His story is Bhagavatha.

Vasu deva sutham devam Kamsa Chanura mardhanam,

Devaki pramanandam Krishnam vande jagat gurum,

My salutations to Lord Krishna,

Who is the teacher of the entire world,
Who is the son of Vasudeva,
Who killed Kamsa and Chanura,
And who is the darling of Devaki

Hare murare madhu kaita bhare, gopala Govindas Mukunda Sowre,

Yagnesa Narayana Krishna Vishno, Nirasrayam maam Jagadesa Raksha.

Oh God Hari,
Oh God who killed Mura,
Oh God who killed Madhu and Kaitabha,

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Oh God who is protector of cows,
Oh God who lifted the earth,
Oh Lord, who gives immortal bliss,
Oh God who is hero among heroes,
Oh God who is the Lord of fire sacrifice.
Oh God in whom all souls reside,
Oh God who is black in colour,
And Oh Lord who is Vishnu himself,
I have become very helpless,
And So Oh Lord who is the master of universe,
Be pleased to save me.

Mookam karaothi vaachaalam, Pankum lankayathe girim,

Yat kripa thamaham vande paramananda madhavam.

Beseeching for his grace,

I bow before the great Madhava,
Who is storehouse of happiness,
Who makes the dumb one an orator,
And makes the lame one climb a mountain.

Venkatesa

The Lord of Thirupathi, which is the most holy temple of in South India. He
along with his two consorts Padmavathi and Bhoo Devi resides at the top of
the hill. People who turn to him at the time of distress are in millions. He is
also called Balaji, Ezhumalayan, Malayappa Swami etc.

Srimad krupa jala nidhe sritha sarva loka,

Sarvagna, shaktha, nadavatsala, sarva seshin,
Swamin, Susheela, Sulabhasritha Paarijatha,
Sri Venkatesa charanow saranam prapadhye.

I fall at the feel of Lord Venkatesa,

Who is the river of mercy,
Who takes care of all the world,
Who is all knowing,
Who is dear to his devotees,
Who is universally able,
Who is store house of good qualities,
And who is the divine flower which can be attained easily.

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Hayagreeva

The horse faced form of Vishnu is worshipped as the God of learning by the
Vaishnavas.

Gnananda mayam devam nirmala spatikakruthim,

Aadharam sarva vidhyanam Haya greevam upasmahe.

My salutations to Lord Hayagreeva,

Who is personification of knowledge,
Who is as clear as the crystal,
And who is the foundation of all knowledge.

Narasimha

The angry incarnation of Vishnu in the form of man-lion is another popular

incarnation of Vishnu. He emanated from a pillar to kill Hiranya Kasipu.

Govinda, Kesava, Janardhana, Vasudeva,

Viswesa, Viswa, Madhu sudhana, Viswaroopa,
Sri Padmanabha Purushothama, Pushkaraksha,
Narayana achyutha Narsimha namo namasthe

Salutations and salutations to Lord Narasimha,

Who lifted the earth,
Who killed the asura called Kesi.
Who takes care of woes of people,
Who hides the world by illusion,
Who is the Lord of the universe,
Who is universe itself,
Who killed the asura called Madhu,
Who has form like the universe,
Who has a lotus on his belly,
Who is the greatest among males,
And who has lotus like eyes.

Ranganatha

The Lord of Sri Rangam, the holiest town of the Vaishnavas is seen as
reclining on his snake bed. The greatest exponents of Vaishnavism
worshipped this form of Vishnu.

Lakshmi nivase, Jagatham nivase,

Hrut padma vase, ravi bimbha vase,
Krupa nivase, guna brunda vase,
Sri Ranga vase ramatham mano me.

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Let the Lord of Sri Ranga,
In whom Lakshmi resides,
In whom the whole world resides,
Who lives in the lotus of my mind,
Who lives in the Sun,
In whom all the mercy resides.
And with whom all good qualities are a part,
Play in my mind always.

Pandu Ranga

This form of Vishnu is very popular in Maharshtra and several savants prayed
him ecstatically.

Maha yoga peede, thade Bhima nadhya,

Varam pundarikaya thadum munendrai,
Samagathya nishtanda kandam,
Para Brahma lingam bhaje pand rangam.

I sing the praises of Panduranga,

Who resides in the great seat of yoga,
In the shore of River Bhima,
The Lotus eyed one who gives boons to sages,
Who attracts devotees to himself,
And who is the personification of truth.

Achyutha

Achyutha means he who never slips or He who never changes. There are few
soulful prayers addressed to Lord Vishnu in this form.

Achyuthachutha, hare paramathman,

Rama Krishna purushottama vishno,
Vasudeva bhagawan aniruddha,
Sree pathe ! samaya dhukka masesham.

That Hari who is the soul of soul,

Who has no death,
Who causes death at time of deluge,
Who is Rama and Krishna rolled in one,
Who is the greatest among males,
Who is the God of all the world,
Who never can be stopped,
And who is the lord of Goddess Lakshmi,
Be pleased to destroy all my sorrows.

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Bala Krishna

The child form of Krishna has attracted the devotion of the common man. He
is loved in this form like their son by the devotees.

Karara vindena padaravindam,

Padaravinde mukharavindam,
Mukharavinde vinivesayantham,
Vatasya pathrasya pute sayanam,
Balam mukundam manasa smarami.

With all my mind,

I meditate on that baby, Krishna,
Who lies down on a banyan leaf,
Holding his lotus like feet,
By his lotus like hands,
And touching his lotus like face,
By His lotus like feet,
And who attracts all by his lotus like face.

Mukunda

Mukunda means he who gives immortal bliss. One of the greatest savants of
Vaishnavism Prince Kula Shekara Azhwar, prayed to Lord Vishnu in this
form.

Sri Vallabhethi Varadhethi Dhaya Parethi,

Bhakthi priyethi Bhavaluntana kovidhethi,
Nathedhi, Naga sayanethi, Jagannivasa,
Thyalapinam prathi dinam kuru maam mukunda

Oh my lord who can only give deliverance,

Please make me capable of chanting every day,
Thy names such as,
Lord of all beings, He who can give all boons,
He who is the store house of mercy,
He who loves all his devotees,
He who can kill all problems of this world,
He who is Lord of everything,
He who sleeps on the serpent,
And He who lives everywhere in this universe.

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Hanuman

Hanuman is the timeless devotee of Lord Sri Rama and is considered as God
himself. People fervently believe that prayers addressed to Hanuman are
answered by Lord Vishnu himself.

Yatra yatra Raghu Nada keerthanam,

Tathra tathra krutha mastakanchalim,
Bhashpa vari paripoorna lochanam,
Maruthim namatha rakashasanthakam,

I salute the Lord Hanuman,

Who is the exterminator of Rakshasas,
And who with a deeply bowed head,
And eyes full of tears,
Is present without fail,
Wherever the story of Rama is recited.

Manojavam marutha thulya vegam,

Jithendriyam budhimatham varishtam,
Vathathmajam vanara yudha mukyam,
Sree rama dhootham sirasa namami.

I bow my head before,

The emissary of Lord Sri Rama,
Who is faster than mind,
Who is as fast as the wind,
Who has won over his senses,
Who is wisest among the learned,
Who is son of God of wind,
And who is the chief among,
An army of monkeys.

Dattatreya

It is the combined form of Vishnu, Brahma and Shiva and is a popular God of
Karnataka and Maharashtra.

Jatadharam, Pandurangam,
Soolahastham Krupanidhim,
Sarvaroga haram devam,
Dathathreyamaham bhaje.

My salutations to Dathathreya.,
Who is with matted hair,

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Who is Lord Vishnu,
Who holds soola in his hand,
Who is store house of mercy,
And who is the panacea for all illness.

Sastha (Iyappa)

Dharma Sastha and his incarnation Iyappa, who is the son of Shiva and
Vishnu is one of the most popular Gods of Kerala. His temple is in
Sabarimalai. Millions of devotees visit his temple every year.
Loka Veeram, Maha poojyam, sarvam raksha karam vibhum,
Parvathy hrudayanandam, Sastharam Pranamamyaham.

My salutations to Sastha,
Who is the hero of the world,
Who is the one who is the greatest,
Who is the Lord who protects everything,
And who gives pleasure to the mind of Parvathy

Vipra poojyam, Viswa vandhyam, Vishnur shambho priyam Sutham,

Kshipra prasada niratham Sastharam Pranamamyaham.

My salutations to that Sastha,

Who is worshipped by realized souls,
Who is saluted by the world,
Who is the darling son of Vishnu and Shiva,
And who can always be easily pleased.

Sun

Adhi deva Namasthubhyam,

Praseeda mama Bhaskara.
Divakara namasthubhyam,
Prabhakara namosthuthe.

Salutations to you, oh, most ancient God,

Show thine mercy on me, Oh God who brings light,
Salutations to you who brings the morn,
And to you who is the source of all light.

Lalitha

Worshipping God in the form of mother is an age old practice among Hindus.
Of these the most popular Goddess is Lalitha. She is the consort of Lord
Shiva and it is believed that by worshipping her, several super human powers
can be obtained.

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Sindhuraruna vigraham trinayanam manikya mouli spurath
Thara Nayaga sekaram smitha mukhi mapina vakshoruham,
Panibhayam alipoorna ratna chashakam rakthothpalam vibhrathim,
Soumyam ratna gatastha raktha charanam, dhyayeth paramambikam.

Meditate on that Ambika,

Who has a body of the colour of saffron,
Who has the three graceful eyes,
Who has a jeweled crown,
Adorned by the moon,
Who always has a captivating smile,
Who has high and firm breasts,
Who has wine filled cup made of precious stones,
And reddish flowers in her hands,
Who forever is the ocean of peace,
And who keeps her red holy feet.

Annapurneshwari

Another form of Goddess Parvathy. Took this form to give alms to her own
consort Lord Shiva. She presides over the holy city of Varanasi.

Nithyaananda kari, Varaa abhya karee,

Soundarya rathnaakaree,
Nirddhotahakila ghora pavaanakaree,
Prathyaksha Maheswaree,
Praaleyachala vamsa pavavakaree,
Kasi puraadheeswaree,
Bhikshaam dehi, krupaa valambana karee,
Mathaa Annapurneswaree.

Hey, Mother Annaprneswari,

Who is The Goddess of Kasi,
Who helps others with kindness,
Who makes all days deliriously happy,
Who gives boons and shelter to all,
Who is the epitome of all beauty,
Who cleans up all sorrows from life,
Who is the ever-visible Goddess of the world,
Who is the star of the family of Himavan,
Please give me alms,
Ocean of kindness and compassion.

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Sithala Devi

The Form of Goddess Parvathy which is believed to cure fever. She is

worshipped.

Vandeham Seethalam Devim,

Rasabhastham Digambaram,
Marjanee kalasopetham,
Soorpalankrutha masthakam

My Salutations to Devi Sithala,

Who rides on a donkey,
Who wears the directions as dress,
Who holds in her hand the holy pot, this form to get rid of small pox.
Who holds in her hands a broomstick
And who holds in her hand a chaffer.

Meenakshi

A form of Goddess Parvathy as a princess of Pandya Kingdom and is the

main deity of the city of Madurai. Literally means "She who is having a fish
like eye".

Jagadamba Kadamba moola vase,

Kamala modakendu mandahase.
Mada mandira charu druk vilase,
Mayi Meenakshi krupam videhi dase.

Oh mother of all universe,

Who lives below a Kadamba tree,
Who has a face like the full moon and Lotus,
Who bestows the world with her sweet smile,
Whose beautiful vision occupies the Madura temple,
And who is my Goodss Meenakshi,
Kindly shower your grace on this your slave.

Mookambika

The Goddess presiding over the city of Kollur in Karnataka. She is a form of
Goddess Parvathy but is supposed to grant wisdom, knowledge and
intelligence. She is very popular among Keralites who all wish to teach the
first alphabets in front of her on Vijaya Dashami day.

Naana kanchi Vichithra vasthra sahitham,

Naana vidhair bhooshitham,

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Naana pushpa sukandha malya sahitham,
Naana janaa sevitham,
Naana veda purana sasthra vinutham,
Naana kalir pradham,
Naana roopa dharmam, mahesa mahishim,
Dyayami mookambikam.

I meditate on that Mookambika,

Who dresses herself in various dresses and silks,
Who is adorned in multifarious ways.
Who wears garlands made of various flowers,
Who is worshipped by different type of people,
Who is recognized by different puranas, Vedas and science,
Who bestows various blessings,
Who takes up various roles,
And who is the consort of Mahesha.

Durga

She is the fearsome aspect of Goddess Parvathy and was created by her to
fight against Shumbha and Nishumbha. She is popular among the entire
length and breadth of India. The poor generally prefer to worship her.

Namasthe saranye Shive, saanukamhe,

Namasthe Jagat vyapike viswa roope,
Namasthe jagat vandhya padaravinde,
Namasthe jagat dharini Trahi Durge,

Salutations to her who is the slave of peace,

And filled with compassion,
Salutations to her who is spread all over the world,
And who is of the form of universe,
Salutations to her whose lotus feet,
Are worshipped by all the world,
Salutations to her who takes care of the world,
Pease take care of me, Oh Durge.

Shyamala

Goddess who is considered as sister of Lord Vishnu. The name means "She
who is black"

Manikhya veenam upa laalayanthim,

Madalasam manjula vag vilasam,
Mahendra neela dyuthi komalangim,
Mathanga kanyaam manasa smarami.

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I meditate on the daughter of sage Matanga,
Who plays on the jewel studded Veena,
Who is voluptuous and who speaks sweetest words,
Who is worshipped by Indra, the king of devas,
And who has perfectly pretty form.

Lakshmi

The consort of Lord Vishnu, who is the Goddess of wealth. She was born out
of the ocean of milk.

Namasthesthu Maha Maye,

Sri Pede Sura Poojithe,
Sankha Chakra Gada Hasthe,
Mahalakshmi Namosthuthe

Salutations to the great enchantress,

Who is the Goddess of wealth,
Who is being worshipped by Devas,
And who holds Conch, wheel and mace in her hands,
Again Salutations to the Mahalakshmi

Angam hare pulaka bhooshanamasrayanthi,

Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.

To the Hari who wears supreme happiness as Ornament,

The Goddess Lakshmi is attracted,
Like the black bees getting attracted,
To the unopened buds of black Tamala tree,
Let her who is the Goddess of all good things,
Grant me a glance that will bring prosperity.

Kanaka Lakshmi

Lakshmi is the Goddess of wealth. Adi Sankara as a boy addressed her in

this form to bless a poor Brahmin widow with wealth. "Kanaka" means Gold,

Angam hare pulaka bhooshanamasrayanthi,

Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.

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To the Hari who wears supreme happiness as Ornament,
The Goddess Lakshmi is attracted,
Like the black bees getting attracted,
To the unopened buds of black Tamala tree,
Let her who is the Goddess of all good things,
Grant me a glance that will bring prosperity.

Saraswathi

Mother Goddess in the form of Goddess presiding over knowledge and

education. She is the consort of Lord Brahma.

Saraswathi Namasthubhyam, varade Kama roopini,

Vidhyarambham karishyami, sidhir bhavathu me sada.
My salutations to Goddess Saraswathi,
Who can take any form,
Who is the bestower of all boons,
And I start learning now,
With the prayer to her,
To make it very effective.
Yakundendu Thushara Hara Davalam, Ya shubra vastravrutham,
Ya veena vara danda manditha kara, Ya shwetha padmasana,
Ya brahmachyutha Sankara prbhruthibhi Daivai sada poojitha,
Saa maam pathu saraswathi bhagawathi Nissesha jadyabaha.
My salutations to Goddess Saraswathi,
Who is while like a Kunda flower,
Who shines like the full moon,
Who carries in her hand a Veena and a stick,
Who is seated on the throne of white Lotus,
Who is worshipped by the holy trinity,
With a prayer to drive away all my slothfulness.

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Pithru Sthuthi
[Bruhad Dharma Puranam]
Translated by P. R. Ramachander

[Hindus believe that our dead ancestors live as manes in Pithruloka. It is

responsibility of their descendants to offer them food and water in the form of
Annual Sradha and monthly tharpanas. It is believed that manes curse their
descendants who do not offer them these. It is recommended that it is
chanted daily and if not possible on Sradha and Tharpana days.]

Brahmo uvacha:
1. Om nama pithre,janma dhathre, sarva deva mayaya cha,
Shukhadhaya prasannaya supreethaaya Mahathmane.

Brahma said:
Om salutations to the manes, who gave me birth and who are filled with all
devas,
And who bless us with pleasure, who are happy and are great ones liked by
good people.

2. Sarva Yajna swaroopaaya,swargeeya parameshtine,

Sarva theerthavalokaya, karuna sagaraya cha.

Oh manes of the form of all yajnas, who are the gods in heaven,
Who are the form of all sacred waters as well as oceans of mercy.

3. Nama sadaa asuthoshaya,Shiva roopaya they nama,

Sadaa aparadha kshamine, sukhaya sukhadhaya cha.

Salutations always to them who are easily pleased, Salutations to them in the
form of Shiva,
To those who always pardon our mistakes, who are pleasant and bless us
with pleasure.

4. Durlabham manushamidham yena labhdham mayaa vapu,

Sambhavaneeyam dharmarthe, thasmai pithre namo nama.

The human birth is difficult to get, and through you I have got it,
For performing of Dharmas and so my salutations to you manes.

5. Theertha snana thapo japadhi yasya darasanam,

Maha gurescha gurave thasmai pithre namo nama.

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Having taken bath in sacred waters, done penance and meditation, I have
been able to see you,
Oh teacher of all teachers, because of that I salute you oh manes.

6. Yasya pranama stavanath koteesa pithru tharpanam,

Aswamedha sathai sthulyam, thasmai pithre namo nama.

As per your words alternative of praying to you is performing of tharpana,

And It is equivalent to one hundred Aswamedha, because of that I salute you.

Phala Sruthi
Hearing of usefulness

1. Idham stotram pithru punyam ya padeth prayatho nara,

Prathyaham pratharuthaya, pithru sradha dhinopi cha

Man should try to chant this blessed prayer addressed to the manes,
Daily as soon as he gets up and also on the Sradha days of the manes.

2. Swajanma divase sakshath pithuragre sthithopi vaa,

Na thasya durlabham kinchith sarvajnathadhi vanchitham

Chanting it on our own birthday or standing near one's own father,

Is something difficult to get but is desired even by the all-knowing ones.

3. Naanaa apakarma kruthwabhi ya sthouthi pitharam sutha,

Sa dhruvam pravidhayaiva prayaschitham sukhee bhavedh,
Pithru preethikaroi nithyam sarvakarmaanyadharhathi.

Even though works not according to Dharma are done by people,

If they pray their manes with devotion,
They would become dear to the manes and would merit all sort of honours.

Ithi bruhadh dharma purane pithru stotram sampoornam.

Thus ends the prayer to the manes occurring in the Great Dharma Purana.

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Samkshepa Dharma Shastra
[Summary Rules of Dharmic Life]
Translated by P. R. Ramachander

Introduction

The Vedas are the fundamental and most sacred books of the Hindus. It is
believed that all the knowledge contained in Vedas was floating in the
atmosphere. Some great sages were able to hear these immortal truths and
taught them to their disciples. Vedas are nothing but the collection of such
truths as taught by many rishis to their disciples. Every section of the Veda
thus has a sage who realized the perennial truth and taught to his disciples.
Then each of these has a meter. This was required, because in the initial
days, there was no script to our language. Also Sanskrit pronounced
differently lead to different meanings. So the sages taught what they have
heard to their disciple, following a meter, so that learning them by heart
became very easy.

The large numbers of people who learned the Vedic truths by heart from their
Guru and passed on to the next generation were the Brahmins. Not only they
preserved the perennial truths but followed the ritualistic and simple life
taught by their Gurus. At this time a need arose for very brave warriors who
would sacrifice even their life to protect the society and these people were
called Kshatriyas. There was also a need to look after the wealth generated
by a community, buy essential things based on barter from other similar
communities. These wealth managers and business people were called
Vaisyas. These three specialized group of people needed assistants and
servants, who would help them in other routine jobs of life and in production
of food. These people need to be strong and hard working. They were called
Shudhras. These were the four varnas of Hindus. Early study of the Vedas
and Puranas seem to indicate that these caste labels were given based on
their suitability for the above four different roles.

The Vedas, the Grihya Suthras as well as Dharma Shastras codified the rules
of life for these four groups of people. Among the best compilation of the rules
of life for a Brahmin is the great book called Vaidhyanatha Deekshitheeyam.
(Copy of the book in Sanskrit running to nearly thousand pages is available in
the web site mudgala. com.) Copies of this book are normally not available
and with people giving less and less importance to Sanskrit education, it was
extremely difficult to understand this book. Late Paramacharya of Kanchi
asked Sri Manjakkudi Venkatrama Sastrigal, who was one of his disciples, to
make a selection from this book and seek the help of Sri E. S. Ramamurthy
Sastrigal for translating it in to Tamil. This book was published by Heritage

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India Educational Trust, Mylapore, Chennai as per the wishes of
Paramacharyal. The great sage also told the publisher that there should not
be any copy right to this book. This book was named as "Samkshepa Dharma
Sashthram (Summary rules of Dharmic life)" and was first published in 1985.

This book has got the following sections:

A. Varnashrama Dharma Prakarana (Dharma for different Varnas)
B. Aahneeka Dharma Prakarana (Dharma of activities of day to day life)
C. Asoucha Dharma Prakarana (Dharma for upholding cleanliness)
D. Sradha Dharma Prakarana (Dharma towards the manes)
E. Thidhi nirnaya Dharma Prakaranam (dharma towards fixing time) and
F. Prayachitha Dharma Prakarana (Dharma of redemptive acts)
Theses are followed by a sort of appendix entitled Samkeerna Vishaya.

Sri P. P. Ramachandran, a great Sanskrit scholar, who is my honoured friend

came across an appeal in another web site and had few months back was
seeking for volunteers to translate this great book in to English. I volunteered
and all the chapters have been translated now. Since I am not a Vedic Pundit
or an expert in Grihya Suthras, the translation proved to be a very difficult job.
Wherever I have not understood a particular word/name/usage, I have given
the same word and added a question mark in brackets. I also found some
terms mentioned in the beginning and explained in later chapters of the book.
Wherever possible I have given cross reference to the later chapter.

I know the rules, regulations and aacharas mentioned in this book is

applicable to a Tamil Brahmin Iyer. But each and every one of those rules is a
quotation from a great sage or Veda. Are they being practiced by Brahmins
outside Tamil Nadu? I am really ignorant about this.

A. Varnashrama Dharma Prakaranam [The Dharma of Different Varnas]

I. Dharma
II. Dharma Pramana (Support for Dharma / Axioms of Dharma)
III. Authors of Dharma Sashthraas
IV. Places suitable to live
V. Yuga Dharma (Dharma in different eons)
VI. Process of Creation
VII. Brahmana Dharma
VIII. Dhanam (Charity)
IX. Kshatriya Dharma (Ruler's Dharma)
X. Vaisya Dharma (Dharma of business people)
XI. Varna Sadharana Dharma (Ordinary Dharma applicable to all four Varnas)
XII. Forty Samskaras
XIII. Garbha Dhana
XIV. Pumsavana

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XV. Seemanthonnayanam (Seemanantham)
XVI. Jatha karma
XVII. Namakaranam (Naming Ceremony)
XVIII. Annaprasanam (Giving of first Cereal Food)
XIX. Choodakaranam (First cutting of hair)
XX. Sthreenaam Jathakarmaadhi (After birth ceremonies for girl child)
XXI. Anupaneetha Dharma (Duties of boys who have not received sacred
thread)
XXII. Upanayanam (Putting of sacred thread.)
XXIII. Yagnopaveetam (Sacred thread)
XXIV. Danda dharanam (Holding of staff)
XXV. Vasthrajina Dharanam (Wearing of upper cloth)
XXVI. Brahmachari Dharma (Duties of a Bachelor)
XXVII. Upanayana karthru Dharma (Duties of who carry out sacred thread
ceremony)
XXVIII. Upakarma (Annual redemption Ceremony)
XXIX. Vivaha (Marriage)
XXX. Agadheega Rithumathi Vivaha Prayachitham (Redemption ceremony
for marriage of a girl)
XXXI. Vivahe Sadharana Dharma (General rules of a marriage)
XXXII. Sthri Dharma (Duties of women)
XXXIII. Grahastha Dharma (Duties of the householder)
XXXIV. Sanyasa Dharma (Duties of those who has forsaken worldly life)

I. Dharma
1. Vedas:
The basis of the universe is Vedas
2. Manu:
Understand that Dharma is that which is practiced by those who know the
Vedas and Shastras and are persons without bad qualities like passion and
jealousy and are practices recognized by the mind as correct.
3. Apasthambha:
Dharma and Adharma do not tell that I am Dharma and I am Adharma.
Devas, Gandharwas and pithrus (manes) would not tell that this is Dharma;
this is Adharma by showing their real form. So understand that which is
praised by saints as Dharma and which is not accepted by them is Adharma.

II. Dharma Pramana (The support for Dharma/ The axioms of Dharma)
1. Manu:
All Vedas support Dharma. The teaching and actions of the sages who know
Vedas and the acts that are followed by Vedas are support to Dharma. The
happy assent by saints is also support Dharma.
2. Apasthambha:
Following of our Acharas as told in the Vedas would give him immense
pleasures in this life, take him to heaven, and then he would be born again in

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earth in a good caste, with beauty, colour, strength, wisdom, intelligence,
wealth, house, garden, gold etc and he would live with interest in Dharmic
activities, Like this he would keep on rotating in between the heaven and
earth.
3. Parasara:
Aachaaraas (practices as ordained by religion) is important for all the four
castes. Bathing, inner cleaning (aachamana), following rules for food and
celibacy are termed as Aachaaraas. These are a part of every one's Dharma.
So Dharma should be followed along with Aachaaraas. Then only one's
Dharma would be protected and one would get results (benefits). Unless
dharma is carried out with Aachaaraa, it does not give strength.
4. Narada:
Vedas, devotion to Vishnu and Devotion to Maheswara (Shiva) do not save
any one who is not following aachaaraas, even if he is a Brahmin. Going to
sacred temples, taking bath in sacred rivers like Ganges, carrying out
sacrifices like Soma Yaga also do not protect one, who has slipped from
Aachaaraas.
Following of aachaaraas would result in heaven, pleasures as well as
salvation. Is there anything in the world that cannot be attained by following
Aachaaraas.

III. Authors of Dharma Sashthraas

Manu, Brahaspathi, Daksha, Gowthama, Yama, Aangeeras, Yagnavalkya.
Prachethas, Saaathaathapa, Samvartha, Shukra, Sankara, Likitha, Athri,
Vishnu, Aapasthambha and Haaritha are the 18 sages who are called as the
authors of Smrithis.
Bodaayanam, Aapasthambham, Sathyaashaadam, Drahyayanam,
Aagasthyam, Sakkalyam, Aswalaayanam, Saambhaveeyam, and
Kathyayanam are the nine poorva suthraas.
Vaikaanasam, Sounakeeyam, Bharadwajam, Aagnivesyam, Jaimineeyam,
Maadhunyam, Madhyandhinam, Koundinyam and Kousheethakam are the
nine Uthara Sukthas. Thus there are 18 Sukthaas.

IV. Places Suitable to Live

1. Smrithi Chandrika:
The places frequented by the Krishna (black) Saara deer, where Durbha
grass, Barley and other irrigated cereals are grown and where all the four
castes live happily is the place of Dharma.. The followers of Dharma should
stay in such places.
2. Vishnu:
You should not do Sradha (oblations) to the ancestors in the Countries of
Mlechas (Barbarians/Non Aryans/In general foreign countries). You should
not go to the countries of Mlechas. Mlecha countries are those countries
where Varnashrama Dharma is not followed. Bharatha Desa is the Karma
Bhoomi (Country of action) On the north is the Brahma vartha, in the middle

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is the Rishi Desa. The aryavartha (the place where gentlemen live) is called
the blessed land.
In the South of Bharatha, Kaveri, Thungabhadhra, Krishna veni and
Godhavaree rivers flow and in the north the five Ganga rivers flow. The
regions bordering these rivers are fit place to stay.

V. Yuga Dharma (Dharma in different eons)

1. Parasara:
There are four yugas (eons), and they are Krutha, Threthaa, Dwapara and
Kali. These consist of 12000 Deva years. All the four yugas together is called
Deva yuga.
One year of man is one day for Devas. The Uthrayana (northern solactice of
the Sun) in every year is day time for Devas and Dakshinayan (southern
solstice) is the night time for them. Three sixty five man years is one deva
year. Krutha yuga has 4000 such years and four hundred dawns and four
hundred dusks,, Trethayuga has three thousand such years, three hundred
dawns and three hundred dusks,. Dwapara has two thousand such years, two
hundred dawns and two hundred dusks and Kali has one thousand such
years with one hundred dawns and one hundred dusks.
Life in Krutha yuga depends on bones, In tretha yuga it depends on flesh, in
dwapara it depends on blood and in Kali it depends on food.
In Krutha yuga, one becomes a sinner by speaking to a sinner,, in Tretha
Yuga one becomes a sinner by touching a sinner, In tretha Yuga one
becomes a sinner by partaking food prepared by a sinner but in Kali Yuga,
one becomes a sinner only by doing sins. In spite of it, it is better to reduce
our interaction with sinners.
2. Vishnu Purana:
In Kali all people will talk about Vedas and Brahmam but their practices would
not be according to the Vedas. They would be busy in filling their stomachs
and fulfilling their passion.
Whenever troubles surround from all directions those who follow the tenets of
Vedas then you can understand that the Kali eon is at its peak.
Understanding this people have to take precautions.
3. Vyasa:
That Dharma which is done in 10 years in Krutha Yuga, can be done in one
year in Tretha Yuga, one month in Dwapara yuga and one day in Kali Yuga.
That benefit, which you can get by meditating on God in Krutha Yuga, can be
got by performing yagas and worshipping God in Tretha yuga and by mere
worship of God in Dwapara yuga. The same effect can be got in Kali Yuga,
simply by singing the names of God.
Those devotees who sing the names of Hari, Kesava, Govinda, Vasudeva,
Janardhana daily are never troubled by the Kali Purusha.
Those devotees who sing the names of Shiva, Rudhra, Eesa, Neelakanda
and Trilochana daily are never troubled by the Kali Purusha.

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4. Those things that can be avoided in Kali Yuga:
Entering Vana Prastha, remarriage of daughters, travel in the sea, pleasing
devas by performing yagas, Life long celibacy, sacrificing cows in Yaga,
doing yaga by sacrificing men or horses, reducing ritual cleanliness,
depending on status, wisdom and good conduct, paying the fee charged by
teachers, Sanyasis begging in front of the houses of all castes, Brahmin
taking meals along with other castes, etc.

VI. Process of Creation

1. Manu:
Before the creation of this world, the God shone in solitude. He cannot be felt
by senses, he is micro of micros, he exists always, and he keeps the entire
world within himself and is a witness to the entire universe. The God having
decided to create the universe, with a desire to create all the worlds, creates
water first and makes his power enter the water. This water is not the ordinary
water but Karanodhaka (causal water), in which all the beings and non-beings
exist in micro form. These beings have to come out of it according to their
Karma. This cannot happen unless God wills it. Since this water was created
by God Nara, it is called Naaraa. This was the place where God lived in the
first age. That is, he was within what he created, as a witness. Since God
lived in Naaraa, he was called Narayanan (Born out of water). After this a
golden egg was born in that water. After one thousand years, it split in to two,
From that God Brahma came out in his supreme form. The top of the egg are
heavens, middle is the environment and bottom is the earth. This creation of
the world is macro creation. Now we are telling about the micro creation. The
four headed Brahma, took from the place near God, Manasthathwa (Principle
of the mind). In this state large number of things get buried in it. When sath
(real) and asath (unreal) comes out of it, it is called Sath asathathmakam
(State of real and unreal). From that state arises Ahankara Thathwam (the
ego state). This state has the concept of "I did it". From that arose the Mahat
Thathwa (The great state). This is the state of the (avyakrutha) non stable
aspect of God. This state as well as the Sathva (good) Rajas (regal) and
Thamas (base) qualities, and the Shabdha (sound), Sparsa (touch), roopa
(form), rasa (taste) gandha (smell) senses as well as the organs of
intelligence which understood them were created after this. The Veda tells
that Brahma creates only the world and physical aspects of the things in the
worlds.
The four headed Brahma got the Vedas from the God and using that created,
the moving and non-moving things in all the worlds, their names and their
duties, That is, he created the forest, mountains, rivers, planes, the four
castes (viz Brahmin, Kshathriya, Vaisya and the fourth caste). the four stages
of life (celibacy, family life, semi saintly life (vana prastha) and life after
renunciation), Dharmas, Dharmas of individual varnas, using the tenets of
Vedas. Because of this the world came first and would last till the end.

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VII. Brahmana Dharma
1. Devala:
The child born to a Brahmin lady sired by a Brahmin father is a Brahmin.
Similarly for Kshtriya. Vaisya and Shudhra.
2. Manu :
Learning of Vedas, Teaching of Vedas, conducting Yagas, conducting Yagas
for others, giving alms and taking alms are the six duties of Brahmins.
3. Madhaveey:
The Brahmin who has learned the Vedas, if due to non-belief or due to
laziness, does not do fire sacrifices (agni Hothra), he would go to hell. So The
Brahmin should do all rituals and sacrifices and pray God.
4. Gargya:
Suppose you are not fit to do the Vedic rituals, at least do Aupasana
(mainitaing the fire of the home) and Sthaleepaka,. If you are not able to even
do that take bath, do Sandhya Vandhana and ritual worship with interest and
attention and remain clean.
5. Yama:
Teaching Vedas, getting alms given in charity, helping others to conduct
Yagas are not the daily duties allotted to Brahmins. These are meant to earn
a living for them. If one has sufficient wealth, there is no need to do the
above. Among the three earning wealth by conducting Vedic rituals is the
best, for the sin of doing that can be washed off, by doing chanting of God's
names and by doing Homas. But the sin of getting wealth through begging
cannot be even washed off by even Vedas.
6. Manu:
Along with several rituals and the laws laid out in the Sashthras, Vedas
should be learned fully. The Upanishad part also should be learned.
Learning Vedas of other families by leaving out the Vedas which they inherit
from their family makes one a great sinner. He does not have right to do any
Vedic duties.
7. Manu:
The Brahmin who wants to do Thapas, should chant Vedas again and again.
That is the greatest Thapas that he can do.
8. Daksha:
The learning of Vedas is of five types viz Learning it from the Guru, Thinking
and doing research on its meaning (Arthavicharam), again and again
repeating it, Reading it as per rules and teaching it to one's students.
9. Yama:
The teachers should get up early in the morning, clean their teeth, take bath,
do Sandhya Vandhana (ritual prayers at dawn, noon and dusk), do Agni
Hothra (make offerings in the fire), Oupasana (maintaining family fire) and
teach Veda to students
10. Manu:
Teacher's son, he who does service to you, he who teaches other knowledge
to you, he who follows Dharma, he who leads ritualistic life, relatives,

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intelligent people, he who gives money, good people, wise men are the ten
people,who can adopted as your student. Thy can be taught the Vedas..
Sashthras say that Vedas should not be taught to those who do not follow
rituals, atheist and a jealous man.

VIII. Dhanam (Charity)

1. Yagnavalkya:
Daily, some things should be given in charity to somebody, who will use it
properly. During eclipse, Dhana (money) should be given to elders who are
rich in the knowledge of Vedas. Even if you beg alms, you should also give
depending on your capability.
2. Manu:
The one who gives water in charity gets good contentment, he who gives
food (annam) gets perennial pleasure filled life, he who gives gingili (Til) gets
good children, he who gives lamp gets good eye sight, he who gives land will
get more land, he who gives gold will get long life,he who gives a house will
get mansions, he who gives silver would get good personality, he who gives
cloth will attain the world of moon, he who gives bulls would get
immeasurable wealth, he who gives cows would attain land of Sun, he who
gives cart and bed would get a pretty wife, he who gives protection would get
wealth, he who gets cereals would get stable well-being, and he who teaches
Vedas (gives Vedas) would attain the land of Brahma.
The greatest Dhana (act of charity) among all is gifting away Vedas.
3. Shandilya:
All charity should be given to that man who does not ask or beg but gifting
away knowledge, bride (kanya-virgin) and food should be given only to the
one who asks.
In the heaven two people shine viz one who gives food during famine and
one who gives gold or cloth in times of plenty.
4. Devala:
Charity can be less or more but that is not important. Its importance can only
be measured by the devotion of one who gives.
Bragging about yagas done by us, the charity we have given and the Vedas
we have learned would completely destroy the good effect (punya) due to
them. Self-Praising the good deeds done by us or becoming sad after giving
things in charity, would reduce our power and fortunes. So do not talk about
the good deeds done by you.
5. Daksha:
The return (compensation) we get for charitable act depends on the man to
whom it is given. Giving alms to the person who is not a Brahmin definitely
has effect as told in the Shastras,, Giving to a Brahmin who does not follow
rituals has double the effect, Giving to a Brahmin who can recite Vedas
without mistake gives one lakh times the effect and giving to one who
understands the meaning of Vedas and recites it well and follows rituals,
results in immeasurable compensation.

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6. Yama:
The character of one can be understood by closely moving with him. Whether
he follows rituals will be known by his conduct and his wisdom can be gauged
by talking to him. Like this we have to determine about the suitability of
people to whom we give charity.
7. Prajapathi:
He who gives up prescribed rituals is a sinner. Any one depending on him
also is a sinner. He who thinks very poorly of God is a sinner. These people
would go to hell. Do not give anything in charity to these people.
8. Manu:
It is important to look after old parents, a virtuous wife and sons and daughter
when they are children. Do everything to see that these people are properly
looked after.
9. Parasara:
Brahmins who do bathing, Sandhya Vandhana, worship, Oupasana, Brahma
Yagna and Vaiswadeva, can earn money by cultivating the earth. In times of
crisis, they can do trade or live by selling their wealth.

IX. Kshatriya Dharma (Ruler's Dharma)

1. Vishnu Purana:
The king who punishes the bad people and looks after the good people
attains the highest of the desirable worlds. For does he not look after the
respectability of Varnas?
2. Manu:
The king is the innate power of the Dig Palakas (Guardians of directions) and
so he should follow the characters of the Dig Palakas.
Like the Indra giving rain during four months of the year, he should give all
things desired by his people. i. e he follows Indra in giving,
Like the Sun taking away water from earth using his rays, the king should
collect tax during the eight months, without troubling people.
The wind roams about outside our houses and does good to people. Like this
the king using his spies collects information of the good and bad of people
and takes suitable action.
Yama, the God of death punishes people who commit sins without showing
any partiality. The king also should punish bad people without showing any
partiality.
Varuna, using his pasa, ties and makes sinners helpless, similarly the king
should control bad people and not allow them to act. Like people become
happy on seeing the full moon, the people should feel happy on seeing the
king. The good and famous king is harsh to criminals and troubles enemy
kings like the fire. Similar to the earth having mercy on all people and carries
those with patience, the king should look after all beings. Using these and
other techniques, without showing any laziness the king should control all
robbers and dacoits. He should also help other countries to do this for if
thieves are supported, the economy will decay.

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3. Parasara:
Looking after people, collecting of weapons for punishing of bad people,
doing Dharmic war, winning over enemies army and ruling the world are the
duties of Kshatriya.
He should specially worship Brahmins for they are the visible Gods, since
they learn Vedas according to rules worship Devas and protect the entire
world. The king gets one sixth of the blessings they get by doing good deeds.
This is the prize that he gets for looking after them.

X. Vaisya Dharma (Dharma of Business People)

Manu:
Vaisyas who are the third Varna should protect the cows, should give charity,
perform yagas, should get knowledge, carry out trade in cereals, gems, gold,
silver and other articles, should give money on loan and cultivate the land.
The fourth Varna can easily perform their Dharmas. They can worship God in
their homes (Applicable to everybody), should do service to Brahmins and
produce things which are required by others.

XI. Varna Sadharana Dharma (Ordinary Dharma applicable to all four

Varnas)
Vishnu:
The Dharma common to all the four varnas are:
Be patient, talk softly, tell the truth, control the mind, clean the body with mud,
to the possible extent give things useful to others to them, control senses, not
give trouble to others, do service to elders, undertake pilgrimage to holy rivers
like Ganga, show mercy, not having hypocrisy, not having king sized desires,
worshipping Devas and Brahmins, be without jealousy and the common
dharma for all.
Some general rules applicable to all actions:
1. If we are not able to perform a ritual at the correct time, do it immediately
afterwards.
2. When you are doing rituals at the improper time, do Prayachitha
(redemptive rituals)
3. If we are not able to do a ritual during day time, it can be performed before
9 P. M. This is not applicable to Surya Namaskarams (worship of Sun) and
Brahma Yagna.
4. If we are not having money to do a ritual at the proper time and are
expecting to get it later, do not postpone the ritual and do it at the proper time,
with the money that you are expecting to get later.
5. If we are not able to perform some rituals, they can be got performed by
the son, priest, brother, wife, father and friend.
6. All rituals have to be performed with right hand.
7. No ritual should be performed without Yagnopavita (sacred thread)
8. Normally all actions should be performed sitting down. In special cases it
can be done standing.

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9. All rituals should be done facing north or east.
10. All rituals are to be started with Aachamanm (inner cleaning) and
Sankalpam. (saying the intention)
11. If important aspect of a ritual is forgotten, it has to be redone. If a minor
aspect is forgotten, there is only need to do Prayachitha (redemptive action)
12. All rituals have to be performed according to one's own Suthra (Example:
aapasthamba).
13. If the chief article is not available for a ritual, it can be done with
representative article.
14. That which is not told in one's own Suthra can be taken from other
Suthras and ritual performed but it should not be against one's own Suthra.
15. If there is any problem in getting done a ritual according to one own
Suthra, it can be got performed using the Bodhayana Suthra.
16. Doing a ritual before the correct time is equivalent to not doing the ritual.
So in case it is done, it should be repeated at the proper time.
17. All actions have to be performed sitting normally (swasthikasanam) but
this can be altered depending on the rules laid down by a ritual.
18. No ritual should be performed with a cloth over the neck.
19. All rituals should be done between our two knees.
20. For all rituals, meditating on Krishna is the Prayachitha (redemptive
action)

XII. Forty Samskaras

1. Yagna valkya:
From the act of procreation to the after death ceremonies, rituals have been
prescribed to the three varnas.
2. Gowthama:
Garbhadhana (procreation), Pumsavana (ritual to cause the birth of a child;),
Seemantha (ritual cleaning of the expectant mother), Jathakarma (casting of
horoscope), Namakarana (naming the child), Annaprasana (giving first cereal
food to the child), Chowla (First cutting of hair), Upanayana (Putting scared
thread and teaching him Gayathri mantra), Four Veda Vrithas, Snana
(bathing), Vibaha (marriage), pancha maha yagna (propitiating Vedas,
manes, men, all beings, devas and rishis), Ashtakai, Parvana, Sradha
(worshipping of manes), sravanee, Agrahyani, Chaithree, Aaswayuji are the
seven great yagnas, Aadhana, agnihothra, darspoornamasa, aagrahyana,
Chathurmasya, Niroodapasubandha, Southramani, (the seven yagnas for
relations), Agnishtoma. ukthya, Shodasee, VajapeyA, Athirathra,
Abdhoryama (the seven soma samsthas) are the forty samsakaras. Mercy,
pity, patience, absence of jealousy, soucha (cleanliness), Anaayaasa
mangalam, (doing rituals without troubling oneself and others), kaapanyam,
(helping others with money with a great heart), aspruha (not having desires
for other's wealth are the eight Athma Gunas. Unless these eight Athma
Gunas are there, one would not get full benefit from any of the forty rituals.

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It is essential to do all rituals from Garbha Dhana to Upanayana. If one feels
detached with this world at that time, he can take Sannyasa, otherwise he
can marry and proceed with other rituals.

XIII. Garbha Dhana

1. Yagnavalkya:
The sixteen days after the starting of the period is called Rithu. The first four
days are not good for lovemaking. Even number days afterwards are suitable
times. If Parvas (absence from home) happens during that time then we
should observe celibacy,
2. Parasara:
The first day after the start of the period is Chandali, the second Brahmahathi,
and the third day is Rajakee. At that time, making love is prohibited. Bath
should be taken on the fourth day and work relating to the home can be done
afterwards. Duties relating to God can be done only after the fifth day.
3. Sruthi:
If the first three days are spent according to rules, then the children born
would lead a comfortable life. During that time taking oil bath, decorating
oneself and cleaning of teeth are prohibited
4. Chandilya:
Love making to pregnant woman, woman wearing dirty cloths, Woman with
white hairs, old woman, woman in periods, and woman who is sick are
prohibited. Love making with empty stomach is prohibited. The semen should
not fall anywhere else, other than vagina. It is essential love making is done
with a woman who has taken bath and decorated herself and is happy.
Lovemaking should not be done on prohibited days.
5. Gowthama:
Immediately after lovemaking, one should clean oneself without delay.
6. Koorma purana:
Sashti, Ashtami, Amavasya, Pournami, Dwadasi, Ekadasi, Chathurdasi, birth
star, Ninth day from birth star, 18th day from birth star and day time are not
good for lovemaking.

XIV. Pumsavana
1. Apasthambha
Once the pregnancy shows clearly, Pumsavana should be done in the
Pushya (poosam) star.
2. Kaladarsa:
Pumsavana should be done in the third or fourth month of pregnancy.
3. Paraskaropa:
Pumsavana can be performed in the second or third month in a male star
(Hastha, Moola, Punarvasu, Mrugaseersha and Pushya) Another sage
Jathukarnya says that Pumsavana can be performed along with Seemantha.

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XV. Seemanthonnayanam (Seemanantham)
1. Kasyapa:
Seemantham can be performed on 6th, 7th, 8th or 9th month or till the time of
delivery.
2. Aapasthambha:
He says that Seemantha should be performed in the fourth month in case of
first pregnancy. Seemantham need to be performed only for the first child.
Since it is a Garbha Samskara, its effect would continue to be there in case of
further pregnancies also. The same is applicable to Pumsa vana.
3. Gaargya:
If the child is born without doing Seemantha, after its birth, the child should be
kept in a box and Seemantha performed. Then only the child should be seen.
If the husband dies before doing Seemantham, then his brother or teacher or
any one belonging to his paternal family should do the Seemantham.

XVI. Jatha Karma

1. Manu:
Before cutting of the umbilical chord of the child, the Jatha Karma needs to be
done. In that after chanting the manthras gold, honey, ghee have to be
sprinkled.
Before cutting of the Umbilical cord, Nandi Sradha needs to be performed. If it
is not possible to do it at that time, it should be performed along with Nama
karana.
2. Shankha:
There is no harm in giving in charity of Jaggery, Gingelly, gold, cow, cloth,
cereals etc before the cutting of Umbilical cord. So it is necessary to give
these to others. The people who accept should not think that it is not proper
to receive such things from the family during period of Asoucha (unsociability)
3. Samvartha:
As soon you hear the birth of the son, you should take bath immediately with
the cloth that you are wearing at that time.
If you happen to take bath at night, take bath when a lighted lamp is present.

XVII. Namakaranam (Naming Ceremony)

1. Yagnavalkya:
The son should be named on the eleventh day. In the fourth month
Nishkaramana (Bringing the child outside home for the first time), in the sixth
month Annaprasana (giving of cereal food) and Choula (first cutting of hair)
should be performed.
2. Aswalayana:
Sharma should be last name of Brahmins, Varma should be the last name of
Kshtryiyas, Guptha should be the last name of Vaisyas and Dasa should be
the last name of Shudhras.
3. Manu:
The name should be such that it could be easily pronounced by ladies, should

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not be harsh, should have clear meaning, should be pretty, should indicate
good, should indicate blessing and should end in a vowel like Aa, ee, uu etc.
The names of men should have even number of letters, and women's name
should have odd number of letters. Rama, Krishna, Shiva etc are samples of
men's name and Yashodha, Parvathi etc are samples of women's name.

XVIII. Annaprasanam (Giving of first cereal food).

Aapasthambha:
In the sixth month after birth, after doing Nandhi Sradha and
Punyakavachana the child should be fed with curd, honey, ghee and cooked
rice with chanting of relevant mantras.

XIX. Choodakaranam (First cutting of hair)

1. Aapasthambha:
The Choula (cutting of hair) should be done three years and six months after
birth.
2. Narada:
If the mother of the child is in a family way, Choula should not be done.

XX. Sthreenaam Jathakarmaadhi (After birth ceremonies for girl child)

1. Yagnavalkya:
These ceremonies should be done for girl children without Manthra. The only
exception is marriage.
If these after birth ceremonies are not done for children, you have to perform
Vyahruthi homa using Aajyam (?) and Pada Kruchra (?) should be done. In
case of Choula Artha Kruchra (giving of money) should be done.
2. Markandeya:
For children, after they complete five years, after waking up of the Vishnu,
Vidhyarambha (initiation of knowledge) should be done avoiding Sashti,
Prathama, Ashtami, riktha thithis (?), Amavasya, Poornima, Sunday and
Tuesday.

XXI. Anupaneetha Dharma (Duties of boys who have not received sacred
thread)
1. Daksha:
For the first years after birth, the boy is considered as a baby only. i. e. even
though he is born, he is considered as somebody who is still in the womb of
his mother.
In case food and drinks, there is nothing which should not be consumed and
that which should be consumed. Once he receives sacred thread, there are
some restrictions. If something which should not be consumed, there are
redemptive acts to set it right. But alcoholic drinks should not be consumed.
Death is the only redemptive act for consumption of alcohol.
2. Mithakshara:
From the sixth year onwards boys who have not received the sacred thread,

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should be trained by father and other elders in the caste Dharma. Seeing of
matters regarding passion is permitted before this age.
Those who have not received the sacred thread should not pronounce Vedic
mantras. But they can do it, if they are involved in performance of death
ceremonies.

XXII. Upanayanam (Putting of sacred thread.)

1. Aapasthambha:
During the eight year after he is conceived a Brahmin boy should receive his
sacred thread. This means, one year inside the womb and seven years
outside. In case of Kshatriya, the age of receiving sacred thread is eleven and
in case of Vaisya it is 12. Brahmin should receive his sacred thread during
Vasantha (spring). Kshathriya during Greeshma (summer) and Vaisya in
Sharad (Autumn)
2. Manu:
The son should be taught Vedas as quickly as possible. Fathers who are
desirous of their sons becoming great scholars can even give them sacred
thread at the age of five.
What has been told above is the correct (chief) time. In case of Brahmin, he
can receive his scared thread up to the age of 16 along with redemptive
ceremonies for lateness. That is the limit. In case of Kshatriya, the maximum
limit is 22 and in case of Vaisya it is 24. Those who do not get the sacred
thread by this time would be considered as Pathitha (fallen people)
3. Smruthyartha Sara:
It is mentioned in this book that even after age of 16, after doing redemptive
ceremonies, Upanayana (receiving of sacred thread) can be performed.
4. Vasishta:
For boys who do not get the sacred thread by the time prescribed, they can
get it after performing the austerities prescribed by sage Udhalaka. or after
performing Aswamedha ava Brutha bath (?) or after Vradhyasthoma (?)
Udhalaka redemptive act consists of living with gruel only for two years
followed by living only on milk for one year, followed by 15 days of Aamiksha
(?) followed by eight days of complete fast. After this Upanayana should be
performed. Aapasthambha also has prescribed redemptive acts for late
Upanayana. Please consult the elders regarding this. Some people are of the
opinion that it can be performed late, with gifting away a large Dakshina
(monetary gift) to Brahmins.

XXIII. Yagnopaveetam (Sacred thread)

1. Manu:
In case of Brahmin, sacred thread should be made of cotton, in case of
Kshatriyas it should be made of flax thread and in case of Vaisya it should be
made of goat hairs.
2. Madhaveeya:
Sacred thread should be made with nine threads and tied with, three threads

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downward and nine threads upward. Then it should be tied. After wards the
Prathishta (sacred foundation) should be performed. The thread which is
spun should be tied 96 times over 4 fingers (shannavathi) and should be
sprinkled with holy water with chants of Aapohishta, Hiranyavarna and pava
mana chants. and then it should be made in to three by chanting Gayathri,
beaten thrice in the hand and the Navathanthu and Granthi Devathas should
be made to occupy the thread, shown to Sun God with the "Udhaya" chant
and worn with the Yagnopaveetha chant.
The navathanthu devathas are Bhaga, Soma, Pithara, Prajapathi, Vishnu,
Dharma and Sakala Devatha. There may minor modifications to these rules
depending on the family.
3. Bhrugu:
One sacred thread is prescribed to Brahmachari (unmarried man) two to the
married man and one for the sages
The third Yagnopaveetha (sacred thread) is worn, in case the person does
not wear an upper cloth (uthareeya)
Always we should wear the sacred thread. Always the hair should be tied and
rituals performed. If any ritual is done without Shika (hair) and
Yagnopaveetha (sacred thread) this is not approved by Sastras. The Gods
would not receive it.
4. Vyasa:
Rituals performed without Shika and Yagnopaveetha are Rakshaseeya (fit for
the underworld) That is, it would do harm to the world. The man for whom it is
done will not get any results out of it.
5. Bhrugu:
Slipper, dress, Yagnopaveetha, ornaments, flower garland, small pot are
used ritualistically. They should not be used by any other persons.
If during the first four days after upanayana, by chance the yagnopaveetha is
cut or lost, you have to perform Vyahruthi homa and chant Anagnatha
manthra before wearing another Yagnopaveetha.

XXIV. Danda Dharanam (Holding of Staff)

1. Manu:
The Brahmin Brahmachari should hold a staff made of Bilva or Palasa wood.
In case of Kshthriya, it should be of banyan tree and Khadhira (Karumgali)
tree and in case of Vaisya it should be made of peepul or fig tree. The sacred
staff should always be held and could be made by the wood of one of the
trees.
2. Vyasa:
The height of staff should be till head, forehead and tip of the nose to the
three varnas viz. Brahmin, Kshatriyas and Vaisyas respectively. It should be
slightly bent at the top and should be pretty with a band.

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XXV. Vasthrajina Dharanam (Wearing of upper cloth)
1. Vasishta:
Brahmin Brahmachari should wear cloth made of cotton, the Kshatriya
Brahmachari should wear the silk coloured with Manjishta tree and Vaisya
should wear the yellow coloured Kouseya (?).
During the sacred thread ceremony, the Brahmin wears the loin cloth,
followed by new Dhothi and wear the black deer's skin as Uthareeya (Upper
cloth)
A cloth which is white, which has a border and which has not been worn by
anybody else is called Ahavasa. This is holy and can be used to perform all
rituals.
2. Gowthama:
The Brahmin Brahmachari should wear upper cloth made of black deer's skin,
the Kshatriya the (rurumajinam?) deer's skin and the Vaisya the skin of the
white goat respectively.
3. Manu:
The Brahmin brahmachari should wear a belt made by Munja grass in three
strands, the Kshatriya the belt made of Moorvvaa grass, and the Vaisya that
made of jute. (This is called Mekhala and is worn above the cloths like a belt)
4. Samvartha:
Apart from Mekhala they should also wear a Kati Suthra (A belt over the hip
under the cloth) Without wearing this, no rituals including the fire sacrifices
lead to any positive results. This is true also for the married man.
5. Manu:
If the Mekhala (belt), deer's skin, staff and the sacred thread are decayed,
they should be thrown in water and new ones should be worn with due
chanting of Manthras.

XXVI. Brahmachari Dharma (Duties of a Bachelor)

1. Manu:
Wearing the staff,he should pray the Sun God, perambulate round fire and
daily eat the food received got by taking Bhiksha (begging/alms)
The Brahmin boy should ask "Bhavathi Bhikshan dehi (Madam, please give
me alms)", the Kshatriya should ask "Bhikshaam Bhavathi dehi, (alms may be
given by you madam)", and the Vaisya should ask, "Bhikshaam Dehi
Bhavathi (Alm may be given, Madam). That is the word "Madam", should be
first, second and third respectively,
2. Manu:
The Brahmachari should learn Vedas and lead a disciplined life. He should
not eat food only from one house. He should collect alms from many Brahmin
houses and should collect only as much as he requires and eat it. This is
considered as equal to Upavasa (Forsaking food).
3. Manu:
After taking alms without any deceit, it should be shown to the Guru (teacher),
and it should be consumed facing east after Achamana (inward cleaning). If

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Guru is not available, the collected alms should be shown to his wife or his
son or one of his own classmates.
4. Vasishta:
Sanyasis should take eight handful of food, while Vanaprasthas should take
sixteen handfuls and family men should take 32 hands full. There is no such
restriction to Brahmacharis.
5. Jaimini :
Till the Upanayana day (Brahmopadesa), there is no Sandhya vandana
(Worship during dawn/n and dusk). After Brahmopadesa it should be
observed three times without fail.
6. Manu:
The samith (fallen sticks collected from Banyan tree/Palasa tree) should be
collected from outside the village and should be preserved on the lofts. These
should be used to do Samidha Dhanam twice every day.
7. Aapasthambha:
Bath should not be undertaken in scented water.
8. Manu:
Whether the Guru tells or not, the Brahmachari should take special interest in
studying Vedas. He should also pay attention to do service to his teachers.
After controlling the body, voice, organs for increasing knowledge and mind,
one should face the teacher with folded hands, and understand the good
things that he teaches.
In front of the teacher you should not cover your upper body with the upper
cloth. You should wear religious marks on the forehead and follow all
ritualistic rules. If the teacher asks you to sit, then you should sit with humility.
This way the teacher should be looked after.
In the place where the ill is talked about your teacher, you should close your
ears. You can also leave that place and go elsewhere.
You should avoid Honey, meat, tusk, garland, things which are juicy, women,
and those things which have turned sour. You should not cause harm to any
animals. You should not apply perfumed oils, apply collyrium to the eye, wear
slippers and hold an umbrella. You should leave out passion, anger and
avarice. You should also avoid dance, music, gambling, talking about others,
telling lies, ogling at women, touching women and doing bad for others,. A
brahmachari should not sleep in day time.
9. Chandirikayaa:
A brahmachari should learn Sastras along with Vedas, Learning Dharma
Shastra, Vyakarana (grammar), Meemasa, Tharka (debating) purana (epics)
Ithihasa (history) and stories of great people is essential to him.
10. Devala:
Among the men the gurus are teacher, father, elder brother, King, uncle,
father in law, he who saved you, Maternal grandfather, Paternal grandfather,
the chief of one's clan and the brothers of one's father.
Among the ladies the gurus are mother, mother's mother, teacher's wife,
sisters of father and mother, mother in law, paternal grandmother, elder sister

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and she who brought us up.
The Gurus in father's and mother's side above are suitable to be worshipped.
Among them five merit special worship. They are He who honours us, our
mother, he who gives us knowledge, elder brother, he who gives us food.
Among them the first three are more important. Mother is the greatest guru.
There is nobody who can be compared to her.
11. Manu:
By devotion to mother you can attain earth, by devotion to father heavens,
and by devotion to teacher one can attain the world of Brahma.
The father, who bears the son, celebrates his sacred thread ceremony and
gives him wealth to lead the worldly life and is called Great teacher (Maha
Guru)
12. Vyasa:
The mother gives him place in her womb for ten months and gives birth to
him after suffering lot of pains and sorrow. She would give all that she has
earned with difficulty and all her luck to her child. Whatever one can do to her
will not be an adequate compensation for her love.
13. Manu:
People who are rich, our relatives, elderly people, people who have carried
out yagas, and those who are well learned are fit to be worshipped. Among
them the well learned one is the greatest.
14. Bodhayana:
If a Brahmin, king, blind person, cow, elderly people, those who carry load,
pregnant women and a weak person, comes in front of you, please give them
the way.
15. Manu:
If you see an elderly person, you should give pranams (namaskaram) to him.
He who salutes them and serves them will have more long life, wisdom and
fame,
16. Smruthyartha sara:
Go near the Guru, salute him, then tell him, I who am born in so and so
Gothra, named so and so is prostrating before you and then Touching both
our ears, touch the right feet of the Guru with our right hand and his left leg
with our left hand after bending forward. This should normally be done only to
the Guru, Similar thing (upasankramana) can be done towards people whom
we consider as equal to our Guru.
The Guru or the elders who receive such a prostration should bless the one
who did the prostration. It is said that they should tell Pluthaswara (?) for
three mathras.
Like this several duties for brahmacharis have been told. He who learns a lot
in this Ashrama becomes great later.

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XXVII. Upanayana Karthru Dharma (The duties of those who carry out
sacred thread ceremony)
1. Bhaskara:
During the marriage the food must be given to the maximum possible, During
Aadhana (?) at least 100 Brahmins should be fed and in case of sacred
thread ceremony also 100 Brahmins at least should be fed. If your financial
situation does not permit, try to feed the maximum possible number of
Brahmins.
2. Aapasthambha:
If the sacred thread ceremony is conducted by someone who does not
understand its implication, then the ceremony for the man who carries it out
and to the man who wears, similar to travelling from darkness to darkness. So
the one who does not know Vedas and who does not follow rituals should not
carry out a sacred thread ceremony. People who are having great humility is
the most proper person. For the boys born as twins, all rituals from Jatha
Karma till the Upanayana should be done on the same day in the same
Lagna. Since it is not possible to do upanayana for both in the same lagna,
for one of them it can be got performed by somebody else in the same lagna.
The dumb, the one whose speech is not clear, the one who is mad and to the
one who is lame, Upanayana should be performed. In case of the dumb and
mad, the acharya (the one who carries out) can do every ritual and see them
after chanting Gayathri Manthra. For the others normal Upanayana can be
performed but this group of people would not have any right to do any other
ritual. They cannot do any fire sacrifices.

XXVIII. Upakarma (Annual redemption Ceremony)

This has to be observed both by Brahmacharis and family men. It consists of
two parts. Upakarma (Redemption) and Uthsarjana (learning of Vedas).
These help the already learnt Vedic chants shine with great vigour. Any
actions done with such strengthened Vedic chants, would give good and
better results. Due to our using Vedic cants for various purposes as well as
our not being in a position to follow all the rules, make such chanting of
Vedas very weak. So it is necessary to do Upakarma and Uthsarjana every
year.
1. Kathyayana:
By the annual performance of Upakarma and Uthsarjana by the Brahmins,
The power of the already learnt Vedic chants will increase.
2. Gargya:
Krishna Yajur Vedis should do it in the Pournamasya of the month of Sravana
(avani in Tamil and Chingam in Malayalam. It occurs during august
September), Rig Vedis in the Sravana Nakshatra of Sravana Masa. The day
should not be the beginning of the month or eclipse. Upakarma should not be
done if it is eclipse or first day of the month (Solar month)

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3. Gobhila:
Krishna Yajur Vedis, who have learned the Taithreeya branch of the Krishna
Yajurveda should do Upakarma on the full moon day of the month of
Sravana. Rig Vedis should do it in Sravana (Thiruonam) star and Sama Vedis
should do it in Hastha star.
For Krishna Yajur vedis, the pournami Thidhi should be there from the
morning till noon. This is called Oudhayakhi.
3. Smruthyanthara:
If Pournami and Prathama join after 12 nazhigai after sun rise (called Sangha
kala-4 hours 48 minutes) and before noon, that is the proper day for annual
chant of Gayathri (Gayathri Japam). If it joins before this time then previous
day is Upakarma and next day Gayathri Samitha Dhanam.
4. Thidhi darpanam:
Rig vedis should do Upakarma on the day when during sun rise Sravana star
is there. Yajur vedis should do when Pournami extends beyond 4 hours 48
minutes. Sama Vedis should do it when Hastha Nakshatra extends beyond
this time in month of Bhaadrapada (Purattasi/Kanni/September-October).
If the Simha Bhadrapada is not holy due to Moudya, then they (Sama Vedis)
should do it in Kanya month during Krishna Paksha (waxing period of moon)
For Rik Vedis the lord of the Shaka (branch) is Guru, For Yajur vedis it is
Shukra, for Sama Vedis it is Angaraka and for Atharva Vedis it is Bhudha. So
they should do upakarma when the Lord of their Shakha is powerful.. If these
planets are in Moudya (powerless) or when there is eclipse or when there is
month beginning, Upakarma should not be performed on that day.
For Yajur Vedis, Pournami in Sravana month is important. If it is bad then
they can do in Pournami of Aashada (AAdi/karkidaka/july-august) month. If
that also is bad, then they should do in the Pournami of Sravana month after
carrying out redemption rituals. Rik Vedis should do Upakarma in Sravana
star in the month of Sravana. If there is dosha during that period, they can do
it instead on a day in the same month when Hastha star and Panchami Thidhi
are together.
Shukla Yajur Vedis should do Upakarma on the full moon day of Sravana
month. If that has dosha they can do it on Sravana star of the same month or
on the day when star Hastha and Panchami thidhi are together in the same
month and if even that is unsuitable they can do it on the day when Hastha
star is there in the Sravana month. They can also do it in the full moon day of
the Bhadhra pada month. The decision has to be made based on the family
custom.
Brahmacharis should do Upakarma after hair cutting. Yajur Vedis should start
learning Vedas (Uthsarjanam) on a full moon day of the Pushya month. If this
is not suitable they can do it in Magha (Maasi/Kumbha/ February-march)
month also.
5. Sandilya:
Upakarma should not be performed with wet cloths. If it is done, it is termed
as Rakshasa. During Upakarma, a new sacred thread should be worn. That is

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Upakarma should be done with new cloths and new sacred thread by
everyone and in case of Brahmachari they should wear in addition a new belt,
new deer's skin and new staff.

XXIX. Vivaha (Marriage)

1. Vyasa:
A brahmachari should live near his Guru, do service to him, learn Vedas,
meaning of Vedas and Sasthras observe the Veda rituals of Prajapathya,
Soumya, aagneya and Vaisvadeva, then give money and cows as fees to the
teacher (If they are not capable of giving, they can simply take his
permission), do samavarthana (Preperatory changes from bachelorhood to
Grahastha) and marry a Kanyaka (virgin woman), If he is detached with the
world, he can take Sanyasa.
There are two types of Brahmacharis viz Naishtika Brahmachari and
Upakurvana Brhmachari. The former never gets married (this is prohibited in
the Kali age) and the later completes his duties as brahmachari and gets
married.
The one who does Samavarthana (preparation to get married) carries a
bamboo stick, wears Panchakacha (A four yard white cloth worn with tucking
in five places) and Uthareeya (Shoulder cloth), holds a water pot, umbrella,
wears a turban, wears two sets of sacred threads, wears slippers, Golden ear
studs in the ears, shaves himself well, manicures himself well, wears a flower
garland, chants Vedas, wears white cloths. They bathe without chanting any
manthras before dressing up. This is not observed by everyone but only by a
few. (Most of these are prohibited for a Brahmachari.)
2. Daksha:
Once a Brahmachari cuts his hair and wears the form described above, he
should get married within a day time (12 hours). This is because at that state
he is neither a Brahmachari nor a Grihastha,. The Paradesi form in the iyer
weddings are similar to the one described above.
3. Manu:
Manu has mentioned eight types of marriage viz Brahma, Daiva, Aarsha,
Prajapathya, Aasura, Gandharwa, Rakshasa and Paisacha. He describes the
procedure in each case. In spite of this, in practice only Brahma marriage is in
vogue. Among the above eight, the first four are termed as good type of
marriage.
Brahma marriage is the one in which a Brahmachari who is adept in Vedas
and Shasthras, who is born in a good family, and who shines due to his good
qualities
is invited, worshipped, given new cloths and a well decorated virgin bride is
given to him as Dhana (alms).
The son born out of Brahma Vivaha removes the sins of ten generations of
ancestors before him, his generation and the ensuing ten generations. So this
type of marriage is liked by our manes.
Daiva marriage is one in which at the end of a fire sacrifice, a girl is given

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along with Dakshina (fee) to the Brahmachari. (Possibly the fore runner of
marriages with dowry)
In case of aarsha marriage, the bride's father receives a cow and bull from
the Brahmachari and gives his daughter in return (as cost) to him.
In case of Prajapathya marriage, the father of the bride worships a good
groom and gives him his decorated girl with an oral request to him to lead a
family life (no ceremonies are performed).
Only the above four types of marriage are according to Dharma. The children
born out of this type of marriages would be religious and would be praised by
elders. The children born due to the above four types of marriages would be
strong, of good conduct, handsome, have wealth and fame, would enjoy fully
the pleasures of family life, would be interested in doing charity and would
have long life. So these four types of marriages are according to Dharma.
The other types of marriages are dear to the inter caste and inter racial
marriages. The children born out of them would be cruel, tell lies and would
hate ritualistic routine. So these marriages should not be performed.
4. Yagnavalkya:
The Brahmacharya should be observed as per rules and then the
Brahmachari should marry a virgin with good qualities. Good qualities of the
girl are that
i. She should not have been possessed by any other man
ii. She should be pleasing to the mind
iii. She should not belong to our clan
iv. She should be disease free
v. She should be born with brothers
vi. She should not belong to one's Gothra or Pravara
vii. She should not be from past five generations of mother's family and seven
generations of father's family.
viii. Shaathaathapa: He who marries a girl with the voice like swan, colour like
clouds, and eyes like honey would attain all comforts and would grow further.
6. Vishnu:
A horse should be chosen based on his father, a girl based on her mother,
land based on the grass growing there and a clan based on its practices.
7. Yama:
The girl's father should choose a boy based of good family, good character,
good conduct, good body, age, education, relatives and wealth. What would
happen in the future would be good and need not be bothered about much.
8. Aapasthambha:
The wealth of the groom are his relations, good conduct, education and
freedom from disease
9. Vishnu:
For a Brahmin his clan/family is more important than his education or wealth.
And so in case of choosing a groom or in case of Sradha education is not an
important criterion.

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10. Samvartha:
A girl who is eight years old is called Gouri. A girl who is nine years old is
called Rohini and a girl who is ten years old is called Kanya. All girls above
ten years are called Rajaswala. Giving a Gouri in marriage would get you
Swarga loka, and those giving a Rohini in marriage would get Brahma loka.
And those who give in marriage a Rajaswala (above 10 years of age) would
go to hell.
11. Yama:
For giving sacred thread to the boy or giving a girl in marriage 8 years
(including one year spent in the womb) is the proper age. If the girl does not
get married then, they are not suitable to any religious duties.
Those responsible for a girl's marriage (father, mother and elder brother)
would attain hell if girls are not given in marriage at the proper time. A girl
who has attained puberty should be given in marriage after a redemption
ceremony is conducted.

XXX. Agadheega Rithumathi Vivaha Prayachitham (Redemption

ceremony for marriage of a mature girl)
1. Sounaka:
The father of the girl giving her in marriage after she attains puberty should
count the number of periods, she underwent before marriage and give the
same number of cows as Dhana. If he cannot afford, and he should at least
give one cow. If he cannot afford that, he should give sufficient monetary gift
to Brahmins and feed them.
The girl who is marrying after attaining puberty should starve for three days
before the marriage and give a red gem to a girl below five years. And the
groom marrying such a girl should perform Koosmanda homam after Sama
varthanam,
2. Samskara rathna mala:
Before marrying such a girl Koosmanda Homa should be performed, Then
only the groom gets the right to marry such a girl. And no dosha will get
attached to him (Vrushnee pathithva dosha). If such a homa is performed
after the marriage, it is of no use.

XXXI. Vivahe Sadharana Dharma (General rules of a marriage)

1. Garga:
Two siblings born to the same mother should not get married in the same
year. But such marriages can be performed with six month difference (in a
different solstice of the Sun) If it becomes inevitable, the marriages should be
done in different villages. They should never be performed in the same
house.
Some sages are of the opinion that such marriages can be performed in
different months and some feel that they can be performed in different lagnas
of the same day.
But such performances should always be based on the practices of the

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family/clan.
2. Aathri:
Marriages and sacred thread ceremonies should not be performed in one's
own birth star, birth month and birth day of the week. For the eldest daughter
or eldest son such celebrations should not be performed in the Jyeshta
(aani/Mithuna/June-july) month.
3. Vyasa:
Between the months of Ashada (Aadi/Karkidagam/July-august) to Karthika
(vruschigam, November-december), God Vasudeva sleeps and so marriages
or sacred thread ceremonies should not be performed. Other festivals also
should not take place.
4. Devala:
No ceremonies in the house should be performed after the festival of Gods of
the village start, till it ends.
5. Skanda:
After repeating the name of Gothra and the names of the groom and the
bride, facing east, One should give as Dana a girl to the groom who is facing
north. The girl should be younger to the groom.
6. Sangraham:
If during marriage the fire of Oupasana goes out, then the marriage should be
performed again. But after marriage if the fire of the Oupasana goes out, it
can be relit after doing redemption.
The fire of Oupasana should be lit at night after doing Agneypakam. The time
difference should not be more than 9 Nazhiga (3 hours 36 minutes). The
marriage ceremony should be observed for four days. The pravisya Homa,
before the marriage, should be performed in the groom's house. Then after 4
day marriage ceremonies, the Sesha homa should be again performed there
in the later part of night in the groom's house. The Sthali pakam (fortnightly
offerings made to the family fire) should be done in the same fire.
If the girl matures before doing Sthalipaka (two months), then the oupasana
fire would get polluted. In that case the Poornima Sthalipka should be done
again, followed by Darsa Sthalipaka, Both should be done in the Prathama of
Krishna and Shukla paksha prathama thithis.
7. Garga:
When the elder brother remains unmarried the younger brother should not
marry. Similarly aadhana should not be performed.
8. Yagna valkya:
By getting married the family will grow by getting sons and grandsons. So the
Women should be respected and looked after carefully.

XXXII. Sthri Dharma (Duties of Women)

1. Manu:
A woman will be looked after by her father during childhood, by her husband
during youth and by her son in the old age. She does not merit
independence. This is because she is Abala i. e weak

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She should be protected in such a way that she should not err even in a small
way.. This is because if she errs she would bring bad name for her father's
family as well as husband's family. This should be observed by people of all
varnas.
The six things that a woman should avoid are drinking, friendship with bad
people, living away from her husband, roaming out of the house, sleeping at
odd times, and living in a home that is not her own. These would harm her
pathivruthya (duties/penance to her husband)
2. Manu:
There are no rituals prescribed for a woman. Her dharma is doing service to
her husband. Because of that service she would go to heaven. Observing fast
and other punishing rituals are not prescribed for her.
3. Aasheela:
Even if her husband's character is bad or even if he has baser qualities, a
wife should not neglect her husband. Husband for her is the living God.
She should be always happy, expert in work around the house and should
keep the house as well things in it clean. She could liberally spend money on
just things.
4. Aathri:
A woman cannot reach heaven by fasting or due to Vrithas (rituals). Only by
worshipping her husband she can reach there. She who deceives in money
or life would be born in the next life as a worm and later suffer a lot by being
born in the lowest caste. Japa, Thapas, Pilgrimage, living like a saint,
becoming expert in manthras by frequently chanting and worshipping Gods
are the six things that spoil her Pathivruthya.
5. Vyasa:
She should wear with sincerity turmeric., Kumkum, Sindhur, Kajal, Blouse,
Betel chewing, holy ornaments, bangles ear studs and comb and care for her
hair. By doing these the life span of her husband would be increased.
Daily morning as soon as she gets up she should offer oblations of water to
the Sun. By doing this she will not become a widow for seven births.
That lady who draws the ceremonial drawing before her house every day
morning and does worship with sacred rice would make the gods happy.
Goddess Lakshmi would live in that house in which courtyard is cleaned daily
and Kolam (design drawn with rice powder) is put.
By doing service to her husband and being a Pathivrutha, no sin would come
in this world or the next world for a woman. She should be thought as the real
goddess Parvathi. No body should ever think of insulting them. God will
punish those insulting her.
6. Daksha:
The man who cruelly treats his wife in the young age and makes her cry and
deserts her is a sinner. He would be born as a woman for seven generations
and suffer due to lot of diseases.
7. Smruthi Rathna:
Pregnant woman should not eat or take bath during dusk, noon or dawn.

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They should never go below a tree.
They should not talk bad words, should not laugh unnecessarily. They should
serve their father and mother in law. And would keep attention in matters
which are good for her husband.
8. Yagnavalkya:
When a pregnant woman craves for anything she should be satisfied. There
should not be any neglect in this. If neglected, the child in her womb may
suffer.
9. Vyasa:
When her husband dies a woman becomes a widow. If she strictly follows the
duties of a widow, she can attain comfort with her husband in the next world.
Widows should cut their hair.. If she ties her hair, her husband in heaven will
suffer. She should take meals only once.
She should not use scents. She could offer oblations to her husband daily
using Gingelly and Durba grass. She should worship Lord Vishnu daily. She
should imagine that her husband is Vishnu. A widow who observes all this
would live comfortably.
10. Aswalayana:
The women whose husbands are no more, whether she has a son or not
should depend on her father and other relatives and lead a calm subdued life.

XXXIII. Grahastha Dharma (Duties of Householder)

1. Parachara:
Householders are those who make their manes happy by sradha, Gods
happy by Yagna, guests happy by giving them good food, saints happy by
chanting Vedas, all people happy because of love towards them, Prajapathi
happy by fathering a son, all animals happy by the Vaisva deva sacrifice.
Householders attain heaven by their good deeds.
The sanyasis and Brahmacharis live depending on the householder. So the
state of householder is a very important. Observation of all the duties of the
householder as written in Vedas would take him to heaven.
2. Vyasa:
That householder who learns Vedas daily, who wears the sacred thread, who
tells only truth and has won over anger would reach the highest state.
By having interest in daily bath during dawn and dusk, by doing Brahma
Yagna daily, by living without jealousy, by being soft and having full control
over his senses, the householder lives happily in heaven. He who has left
desire, fear, anger, avarice and foolishness, who has special interest in
chanting Gayathri and who does Sradha to his manes would get rid of all
sins.
He who worships his parents, he who worships cows and Brahmins, he who
does fire sacrifices and he who has devotion to Gods would reach Brahma
Loka and shine there. He who does the duties as prescribed in Vedas and
lives would attain fame in this world and reach great places in heaven.

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XXXIV. Sanyasa Dharma (Duties of those who has forsaken worldly life)
1. Amgeera:
You can forsake the world (become a Sanyasi) only when you do not find
attraction in any thing. People who take sanyasa without this are base human
beings.
2. Haritha:
He who is detached only, gets Sanyasa and those who have attachment can
continue to be householders and do their duties. The one who takes Sanyasa
when he has attachments will go to hell.
3. Jabala Sruthi:
When you are a Brahmachari if you gets detached you can take Sanyasa. We
can also take Sanyasa when we get detached either when we are a
householder or when you are in Vanaprastha. You can live in all these stages
and assume Sanyasa if you are detached with everything.
3. Yama:
The bad effects of the clan or the bad effects of sins and good deeds would
be cleaned by Sanyasa like a fire cleaning Gold. It would make all bad things
into ash.
4. Vyasa:
God Vishnu has two forms. The moving form is that of a Sanyasi and the
fixed form is that of an idol.
5. Daksha:
The person who becomes a sanyasi saves from hell, 30 generations of his
manes before him and would prevent thirty generations that follow him from
hell.
A person who is very sick and in the death bed can take Sanyasa just by his
mind and word. This is called Apat Sanyasa.
6. Samvartha:
The four types of Bhikshus (Sanyasis) are Kuteechaka, Bahoodaka, Hamsa
and Paramahamsa, in the same order of importance.
7. Bhodhayana:
Kuteechaka, after taking Sanyasa, can get alms from his house or some of
his relatives. He should wear tuft, one sacred thread, and have three
numbers of staff, and a pot for carrying water. He should chant Gayathri
Manthra more number of times.
He should spend the entire spare time in Japa, Dhyana and reading or
hearing of epics like Ramayana, Bhagawatha and would always think of God
in his mind.
Bahoodaka should go away from his relatives and should live by taking alms
in other houses. He should not receive alms from more than seven houses
per day. If he gets sufficient alms in two or three houses, he should not ask
for alms in any other house. He should follow other rules of the Kuteechaka.
8. Vishnu:
Hamsa should have one staff, ochre robes and should have a cloth which can
be used to move away living things on his way without hurting them. Other

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things are like Kuteechaka. It is not clearly mentioned whether he should
have a tuft.
9. Aathri:
The Parama hamsa should have two loin cloths, one torn cloth to cover
himself and one staff. He also should definitely have a water pot. He should
control his mind and senses and meditate on Brahma. He should always
chant "Om". He should hear Vedantha, learn them by heart and remember
them. He could live in any neat place.
10. Parasara:
He should leave out passion, anger, pride, avarice and foolishness and would
live without egoism.
11. Bhavishyad Purana:
The staff should be a bamboo stick. It should have even number of nodes,
pretty and should be from a tree growing in a holy place. It would be better if it
has many black spots. It should be straight and should reach up to the eye
brow or nose.
12. Yagnavalkya:
If they need a book on Vedantha, they can get it from a Grahastha.
They should be always alone and if spoken reply suitably along with the
name of Narayana. They should not talk unnecessarily.
Meditations, cleanliness, taking alms, being in solitude always are the only
four duties for them. Paramahamsas do not have a fifth duty.
They should not pluck flowers for worship but worship Lord Vishnu and Lord
Shiva using fallen flowers and leaves, Salvation would be given to them by
Vishnu and Wisdom would be given to them by Lord Shiva.
13. Kanva:
They should stay not more than one day in a village and not more than five
days in a city. They can stay for four months comfortably in the place of their
choice during rainy season.
14. Vyasa:
A Brahmin who takes up Sanyasa which leads to salvation and follows all
rules with a firm mind would burn like a peaceful fire and would become like
Brahma,
!5. Vishnu:
Sanyasis who are old and who are ill can stay in one town or village They
should be particularly served by the Grahasthas of that place.
The people who are in search of Athma and those who have realized it are
the form of God. So whatever they wish would happen. So the Grahasthas
who wish to get wealth can get it by serving them.

Thus ends the Varnashrama Dharma portion of the Samkshepa Dharma

Sashthra.

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B. Ahneeka Prakarana [Details of Acts to be Performed]

I. Prabodha Samaya (Waking up time)

II. Brahme Muhurthe Japyani (To be chanted in the Brahma Muhurtha)
III. Soucha Vidhi (Laws of cleanliness)
IV. Gandoosha Vidhi (Rules for gargling)
V. Achamana Vidhi (Rules for inner cleaning)
VI. Dandavadhana Vidhi (Rules for cleaning of teeth)
VII. Snana Vidhi (Principles of Bathing)
VIII. Snana Bedha (Different types of bath)
IX. Snanrhani Jalani (Waters suitable for bathing)
X. Samudhra Snanam (Sea bathing)
XI Naimithika Snanam (Bath for a reason)
XII. Sankramam (Starting time of the months)
XIII. Rajaswala Snanam (Purificatory bath of the girl after periods)
XIV. Kamya Snanas (Optional bathing)
XV. Malakarsana snanam (Oil bath)
XVI. Naraka Chathurdasi Snanam (Deepavali bath)
XVII. Nadheenaam Rajaswala Dosha (Tainting of rivers by period)
XVIII. Vasthra pareedhanam (Rules for dressing)
XIX. Pundra dharana Vidhi (Rules of wearing sacred religious marks)
XX. Sandhyavandana Vidhi (Rules of worship at dawn, noon and dusk)
XXI. Kamya Japani (Desirous chants)
XXII. Durbha Prasamsa (Appreciation of Durbha grass)
XXIII. Homa Vidhaana (Rules of fire sacrifice)
XXIV. Homa Kala (Time of Homa)
XXV. Homarhasamidha (Holy sticks suitable for Homa)
XXVI. Homa dravyani (Materials for Homa)
XXVII. Brahma Yagna Vidhi (Rules of Brahma Yagna)
XXVIII. Dwitheeya Bhaga Kruthyani (Rituals to be performed in the second
part)
XXIX. Thritheeya chathurtha bhagayo kruthyani (Duties in the third and fourth
part)
XXX. Deva Pooja (Worship of Gods)
XXXI. Vishnu Pooja (Worship of Lord Vishnu)
XXXII. Shiva Pooja (Shiva worship)
XXXIII. Vaiswa deva homa (Offering in the fire)
XXXIV. Aathidhavyam (Hospitality)
XXXV. Bhojana Niyama (Rules of taking food)
XXXVI. Bhojana Pathrani (Vessels for eating food)
XXXVII Bhojana Karana Vidhanam (Method of taking food)
XXXVIII. Bhakshya abhakshya viveka (Food which can be eaten and not to
be eaten)
XXXIX. Bhojanathara Karyani (Activities after meals)
XXXX. Rathrou Karthavyani (Duties at Night)

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Ahneekam are the acts that we should perform during the day and night. This
chapter gives in detail, the proper ways of doing our duties from the time we
wake up on a day till we wake up next morning.

I. Prabodha Samaya (Waking up time)

1. Manu:
We should wakeup during the Brahma Muhurtha (4. 30 AM). As soon as we
wake up we should take a stock of
1. The actions we did yesterday.
2. The money we earned by just means
3. The actions that we plan to do today.
4. How we are going to earn money today.
5. How we have to behave so that we do not hurt others.
6. The efforts involved in doing the duties.
And then we should think of God.
2. Smruthi Bhaskara:
The last part of the night is Brahma Muhurtha. The night s divided in to four
Yamas of three hours each. Each three hours is subdivided in to 3
Muhurthas. Thus there will be two last Muhurthas in the in the final Yama of
the night. The first of these is called Brahma and the second would be called
Roudhra. Approximately the Brahma Muhurtha would start at 4. 30 AM.
3. Vishnu:
Daily as soon as we wake up we should take stock of our life. We should
think about 1. The activities of the previous day.
2. Whether we gave any charity during the previous day.
3. Even if we have not given anything in charity, did we ask somebody else to
give
4. The truths that we have spoken and think about our age, death disease,
sorrows, passions and also the future when we would become older.

II. Brahme Muhurthe Japyani (To be chanted in the Brahma Muhurtha)

The following Slokas are to be chanted as soon as one gets up:
Oh Brahma, Oh Vishnu, Oh Lord Shiva, Oh Sun God, Oh Moon God,
Oh Budha, the son of earth, Oh Guru, Oh Shukra, Oh Saturn,
Oh Rahu Oh Kethu, All of you please make this morning good to me. 1
Oh Sage Shukra, Oh sage Vasishta, Oh sage Krathu, Oh sage Aangeeras,
Oh king Manu, Oh sage Pulasthya, Oh sage Pulaha, Oh sage Gowthama,
Oh sage Rahibhya, Oh sage Mareechi, Oh sage Chyavana,
And Oh Daksha, all of you please make this morning good to me. 2
Oh sage Sanathkumara, Oh sage Sananda, Oh sage Sanathans,
Oh sage Appyasura, Oh sage Simhala, Oh seven notes,
Oh seven great mountains, Oh seven sages, oh seven holy rivers,
Oh seven animals, and oh seven worlds, make this morning good to me. 3
Oh sweet smelling earth along with its rivers, Oh air which touches me,
Of fire, which burns fiercely, Oh sky. Oh passing sounds,

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And all the great things, make this morning good to me. 4
If these very holy verses are read in the morning or at least remembered,
that would destroy bad dreams, and make the morning good, by the blessing
of God.
Reading the epic Mahabharata, or singing it with blessing of Saraswathi.
If Brahmins also sing the name of Lord Kesava as soon as they get up,
Would be blessed by Nala, Yudhishtra, Goddess Sita and Lord Janardhana. 6
3. Shandilya:
In the early morning the names of God should be repeated in a loud voice.
Singing the names is considered equivalent to reciting prayers.
The Brahmin who recites Vedas in the morning and sees lucky people, cow,
fire and the person doing Yaga would be saved from all dangers.

III. Soucha Vidhi (Laws of Cleanliness)

1. Angeeras:
After getting up from the bed, gargle and clean your mouth, do Achamana
(ritual of inner cleaning), cover your head with a cloth and without spitting as
well as taking deep breath, attend to your calls of nature in bushes covered
by grass which are not used for worship. It is clear from here that when we
are engaged in some activity and want to answer the calls of nature, we have
to do Achamana before that.
2. Yagnavalkya:
During day time as well as dusk, hang the sacred thread on the right ear and
face north while answering calls of nature. In the night face the south.
Take with you water and mud for cleaning yourselves and attend calls of
nature facing north in the day time and face south at night. If we collect water
and mud afterwards, then we have to take bath with the cloths that we are
wearing.
3. Aangeeras:
If you happen to urinate in a place where water is not available for cleaning,
then clean yourself as soon as you get water and take bath. If you happen to
attend calls of nature with wet cloths, do Pranayama three times and take
bath again. If you attend calls of nature before cleaning yourself after
vomiting, after shaving and after cropping and after making love, you become
dirty for three days. That is you cannot do any rituals for three days.
4. Manu:
You should not attend to calls of nature in the way, or on ash, or in cattle
house or while seeing air, fire, Brahmin, Sun, Water and cow. We should not
attend to calls of nature in ploughed land, water, land meant for fire sacrifice,
in dilapidated temples, in ant hills and in nests of animals You should not
attend calls of nature while standing, walking, in the river shores and on the
top of a mountain. We should not attend calls of nature in front of fire, Sun,
moon, water, Brahmin, cow and wind. If such wrong things are done by one,
he will lose his intelligence and become mad. You should not attend calls of
nature wearing slippers and holding umbrella. You should not attend to calls

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of nature in the sky, in front of a woman, Guru and a Brahmin.
If we forget to put the sacred thread on the ears while attending calls of
nature, then we have to wear a new sacred thread.
5. Devala:
After attending to calls of nature one should not get in ponds and rivers to
clean yourself. We should take water in a pot and clean yourself.
6. Mareechi:
The water are mud which we get in a place or country is suitable for cleaning
one self.
7. Manu:
The method of cleaning oneself using mud is described. We should clean the
penis once by using the mud and anus thrice using mud after attending the
calls of nature. Then the left hand should be cleaned using water mixed with
mud ten times and right hand cleaned seven times. This number is for the
householder. For Bramacharis it is double this number and Vana Prasthas
thrice this number and for Sanyasis four times this number. The leg should be
cleaned seven times using the mud. Water should be taken in a broad
necked pot, water poured in the concerned place and then the place cleaned
by left hand. Then the water should be transferred to left hand and the right
hand cleaned.
8. Vyasa:
First you should clean the anus, then penis, then feet and then the hand.
9. Aapasthambha:
The above rules of cleanliness has to be observed in the day time. In the
night half of it only need to be observed, and while on travel quarter only need
to be observed. When you are sick or handicapped, observe as much as
possible.
Even boys who have not received sacred thread, women and non-Brahmins
also should use the above method using water and mud. The number rules
above does not apply to them. They have to clean themselves adequately.
10. Devala:
If you happen to touch man's bone, open flesh, stool (other's), urine, semen
and blood, you have to take bath, apply ointments, clean yourself again and
do Achamana. Suppose these were our own, then we need only to clean that
spot and do Achamana. Suppose some one takes the entire water of Ganga
and uses one mountain of mud to clean oneself till he dies, if he does not
have faith, the operation of cleaning will never clean him. So it is necessary to
follow the ritualistic rules with faith.
11. Bodhayana:
Cleaning can be done either by time, fire, water, mud, mental satisfaction.
Even if we do not know how they clean, they would definitely clean.
Act of cleaning brings fame to Brahmin. So he should take special effort for
doing that. Cleanliness and Dharmic laws unless followed will not give results
for any action.

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IV. Gandoosha Vidhi (Rules for Gargling)
1. Parasara:
After cleaning ourselves with mud and water to the prescribed number of
times, and after tying the matted hair and the loin cloth, man should gargle
and then do Achamana.
2. Vyasa:
On the right side of the Brahmin, the gods live. So he should sit and gargle
facing the left.
After answering calls of nature, we have to gargle twelve times, and after
urinating four times and after taking food 16 times.

V. Achamana Vidhi (Rules for inner Cleaning)

1. Vyasa:
Wash your hands and legs and face, keep the sacred thread in normal
position, and keeping both hands in between the knees, we have to do
Achamana. Then we have to clean the teeth.
Make your right hand in the shape of the ear of the cow, and take water three
times and then wipe your lips twice. Keeping the thumb and little finger open
and folding the other three fingers, you have to drink the water; this is called
the Achamana method. Every time you have to take water sufficient to drown
a single grain of black gram.
2. Manu:
Achamana should be done using Brahma theertha which is not hot, facing
east or north. For getting clean we should bathe in water reaching up to the
chest in case of Brahmins, reaching up to the neck in case of Kshatriyas,
reaching up to the mouth in case of Vysyas and reaching up to the bottom of
the mouth in case of Shudhras and ladies.
3. Mareechi:
Achamana should not be done standing or firmly sitting or with hands held
outside the knees. Immediately after meals Achamana can be done sitting
firmly on the earth. You should not Achamaneeyam with upper cloth worn on
one side of the body or with cloth hiding the shoulders. It should also not be
done without sacred thread, wearing dirty cloths and not tying the hair. All
activities following such wrong Achamana need to be repeated again. If
Achamanas are done facing south or west, then we need to take bath again
and do Achamanam again.
4. Yama:
While doing Achamana we have to touch water (pot or river) with the left
hand. This is because in the left hand live the twelve Adithyas as well as
Varuna the lord of water,
Water in the Bronze vessel, copper vessel and silver vessel is always pure.
So you have to hold the Udharani (ceremonial spoon) and take the water
from the vessel and pour it in the right hand and do Achamana. Taking it
directly by the left hand is considered equivalent to drinking of Alcohol.

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5. Manu:
Brahman should always do Achamana using Brahma Theertha, He can also
do it using Rishi theertha and Deva theertha but he should never do it using
Pithru theertha.
This classification is based on where we hold the water in the right hand. If
we hold it just below the thumb it is Brahma Theertha. If it is held just below
the little finger it is Rishi Theertha and at the edge of four fingers, then it is
Deva theertha. If it is held between the thumb and the first finger, it is called
Pithru Theertha.
6. Sounaka:
The water has to be taken after washing the hand and legs. The water that
we see clearly should be used. The water which can just drown a black gram
should be taken and it is sufficient if it reaches up to the chest.
After the Achamana, we have to close our lips and wipe the mouth by the
base of the thumb twice. Then we have to touch the mouth by all fingers held
together.
It is said after this all organs should be touched by the fingers. We drink the
water saying Achyuthaya Nama, Anathaya Nama and Kesavaya Nama and
touch the organs using fingers chanting the 12 names of Vishnu. This method
has been taught by our elders. We should touch our eyes using thumb and
first finger, touch the nose using the thumb and the third finger, touch the ears
with thumb and the little finger, touch the shoulders using the thumb and the
second finger, touch the belly button using the thumb, touch the chest using
three fingers and touch the head with all fingers. There can be differences in
these rules. The family tradition has to be followed.
Achamana can be performed standing in water but should not be done in
water if the depth of water is below our knees.
7. Samvartha:
Achamana must be performed after bath, after taking food, after drinking
fluids, after sneezing and after sleep.
If during chanting of mantra, we happen to see anything dirty, Achamana
should be performed and chanting recommenced.
8. Parasara:
Manu and Parasara are of the opinion that the sacred waters of Prabhasa,
the ganges, Sun, Varuna, Chandra, Fire and wind are always in the right ear
of a Brahmin.
If we are not able to do Achamana, or if we are not able to get water for
Achamana when we have to do Achamana, we need only to touch our right
ear. This is equivalent to Achamana. During meals, Homa, taking of alms,
eating, or giving of alms, we need to perform Achamana twice.
9. Markandeya:
After eating mango, sugar cane piece, betel leaf and Soma Pana, there is no
need to do Achamana. After taking the Vishnu Pada Theertha also
Achamana should not be performed. You should not wash your hand in this
case.

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VI. Dandavadhana Vidhi (Rules for cleaning of Teeth)
1. Athri:
Daily the mouth becomes old. Hence one becomes defiled. So we should
clean our mouth using one of the sticks prescribed. Then only the teeth and
mouth become clean.
2. Bharadwaj:
We have to first wash our hand, legs and face and then to Achamana and
clean the teeth facing east in a sitting position.
Whichever stick we use to clean our teeth it should be purified by recitation of
the following Mantra:
"Rishi Prajapathi, Anushtup Chanda and Brahaspathi devatha
Aayurbala yaso varcha praja pasu vasuni cha,
Brahma pragnam cha medhaam cha thwannoi dehi vanaspathe."
Please give me long life, fame, children cattle,
Make me realize Brahmam, give me wisdom,,
You who have been grown in the forest.
3. Haaritha:
Sticks from all trees with thorn are suitable for cleaning the teeth. They give
us punya. All sticks from trees having milk would give us fame. The stick
should be as thick as the tip of our little finger and should not be dry.
Sticks of Khadhira, Khadambha, Kharanja, Kharaja Thrasini, Venu, Pruthwi,
Jamboo, Nimba, Apamarga, (In Tamil Karungali, Kadambai, Pingu, Charadai,
Kla, Moongil (Bamboo), Ven, Mandarai, Naval, Vembu (neem), Nayuruvi,
Bilwam, Yerukku, Athi), are suitable for cleaning the teeth. Sticks of Peepal
tree, purasu and Simshubha are not suitable. Some saints feel that sticks of
bilwa should not be used.
4. Yama:
During Chathurdasi, Ashtami, Amavasya (new moon), Pournami (full moon),
Sankramana (month beginning) we should not use meat, should not make
love nor clean teeth (The commentator says, meat eating is the Dharma of
Kshatriyas)
To clean teeth on Sradha (devotion day of manes) and during days of
Starving, cleaning teeth is a sinful act. If it is done by mistake then water over
which Gayatri is chanted 100 times should be sipped.
We can clean the teeth using grass and leaves on all days except Amavasya
(new moon) and Ekadasi. It can be done using the leaves of Jambu,
Plakshas, Ichi and Mango. Among them Mango is very good. A widow, a
virgin and a Brahmachari should not clean their teeth.
You can clean the teeth using tooth powders using any finger except the
second finger

VII. Snana Vidhi (Principles of Bathing)

1. Vyasa:
As soon as you get up in the morning, it is absolutely necessary to take bath
in great rivers after cleaning the body and cleaning the teeth.

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2. Sathyavratha:
By taking bath man attains strength, beauty, fame, dharma, wisdom,
pleasure, courage and great health.
3. Aathri:
One should not eat anything without taking bath, without chanting stotras,
without oblations in the fire and without giving charity. If something is taken
without these then the food is equivalent to stool, spoiled blood, worm and
poison.
All the rituals told in Vedas are to be done after taking bath. The man who
has not taken bath is not suitable to meditation and fire oblations.
The householder and Vana prastha should take bath both in the morning and
noon. The Sanyasis should take bath thrice, in the morning, in the noon and
at dusk. The Brahmachari need to take only the morning bath. All sections
need to take bath only once, if they are sick or when there is scarcity of water.
If one is healthy and if plenty of water is available, one should take bath. Bath
is ordained for Brahmins and non Brahmins.
4. Sounaka:
The Brahmin should stand in the middle of water and without any thoughts in
the mind, think of only Lord Vishnu, do Achamana and take bath by thrice
going below the water. While under water he should chant the Aghamarshana
Suktha.
5. Daksha:
During bath and other acts, one should meditate on Lord Narayana, By this
he gets rid of attachments and reaches Brahma Loka. He will not be born
again in this world. The bathing act has five parts viz. Sankalpa (telling of
intention), Chanting of Varuna Suktha, sprinkling water on self with chanting,
Telling of Agamarshana Suktha and giving oblations to Devas. While taking
bath in the pond or while washing the feet of a Brahmin or while chanting
Gayathri or while giving water offerings one should do it facing the Sun. When
one is taking bath in the river, he should bath against the tide do marjana and
chant Agamarshana, In other places it should be done facing the sun. At night
he can take bath facing east or north. In ponds belonging to the Gods, you
should take bath opposite them.
One should tie his hair, do Achamana, wash the shore with water, keep durba
there, wear pavithram, with folded hands recite Varuna Suktham and worship
the Goddess of water and then take bath. Then he should clean his body
including arm pits and again take bath, do Achamana twice, sprinkle water
using the chant "aapohishta.. ", chant Agamarshana Suktha, take bath, do
two Achamanas and offer oblations to Gods. This can be learned from
scholarly elders.
A man who is sick can take bath in hot water.
6. Skanda:
The period of 96 minutes before sun rise is called Arunodhaya period. Taking
bath at that time is supposed to be great. That is we have to take bath around
4. 30 AM.

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There are three types of bathing. They are Nithya Snana (daily bath),
Naimithika Snana (causal bath) and Kamya Snana (desirable bath). During all
types of bath Tharpanam (oblations to satisfy Devas, Rishis and manes)
should be performed. Bathing after cropping the hair or after shaving is called
Naimithika Snana. Any bathing after we become defiled is Naimithika Snana.
On such occasions two times bathing is prescribed. During the first time, no
Tharpana needs to be done. After drying oneself we have to take bath again,
Then Tharpana should be done.
7. Vishnu:
The Tharpana after the bath should be performed with wet cloths, standing in
the water, where we have taken bath.
8. Bharadwaja:
We have to do Tharpana to Gods in the same water. The water has to be
lifted to the height of the horns of a cow. Tharpana (that which satisfies)
should be done to Gods, manes and Rishis in that order. If the order is
changed the water is equivalent to blood and will invite the wrath of Devas.
For devas the Tharpana should be done facing the north with sacred thread
in the Upaveethi (left shoulder to right hip) position. In case of Rishis it should
be done facing north wearing the sacred thread like a garland (niveethi) and
for manes (pithrus) it should be done with sacred thread worn in the
Pracheena veethi (From right shoulder to left hip) facing the south. We should
stand in the middle of water and take water with both hands while doing
Tharpana.
After doing Tharpana for devas and Rishis, we should do Tharpana for the
God called Yashma in the banks of the river (pond). We have to say, "due to
my washing my body with water, I have made the water dirty and so I am
giving oblations to Yashma so that the sin committed is pardoned."
A Brahmin after the bath should wear the sacred thread in the Prachina
veethi position and stand in the shore till all the water in his body dries away
so that all animals are satisfied. If water falls from hair towards our back, it is
equivalent to toddy and if it falls in the front, it is equal to water of Ganges. So
we have to bend towards the front while drying our hair. The uthareeya
(upper cloth should be folded twice (four fold) and water allowed to fall
through its tips. We should never make it three fold. We should not remove
the water from the upper cloth in the middle of the water. When we remove
the water from cloths, we have to wear the sacred thread in the niveethi
(garland) position.
After removing the water from upper cloth, in the four fold state, we should
put the sacred thread in proper position (upaveethi) and carry the upper cloth
by our left wrist and do two Achamanas.
After taking bath we have to do Tharpanam to devas, sages and manes, do
Achamana and dry our body and head by the two cloths that we wear. We
should not remove water from the hair by shaking it.

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VIII. Snana Bedha (Different types of bath)
1. Sankha:
There are two types of bathing called as Gowna and Mukhya
2. Daksha:
The nines types of bathing viz Agneya, Varuna, Brahma, Vaavya, Divya,
Manasa, Parthiva, Kapila and Saraswatha are mentioned in the Sasthras.
3. Bharadwaja:
After washing our hands and legs, sitting facing the east and after doing
Achamana, the Basma Snana (Ash bath) should be started.
Using the white from the fire sacrifices and after chanting eesana manthra,
the ash should be sprinkled on our heads.
Ash should be sprinkled after chanting Thath Purusha manthra on the face,
Agora manthra on the chest, Vamadeva manthra on the private parts,
sathyajotha manthra on the legs and Pranava (Om) on all parts of the body.
This is called Agneya snana (bath by fire), If we get ash from fire sacrifice it is
much more divine but it can be performed using any ash.
The bath by reciting Jala Deva Daga manthra in the middle of water and
dipping in the water and later doing Tharpana to devas, Rishis and manes is
called Varuna snanam (bath by water)
4. Kathyayana:
Sprinkling water on the tips of our breast after chanting the Aapohishta
manthra and using Deva theertha (water from tips of fingers) is called Brahma
snanam. This is called Mathra snanam.
5. Brahaspathi:
The falling of the dust raised by the hooves of cows during dusk is called
Vayavya snamam (bath by wind)
Bath which occurs as per the advice of great people is called Saraswatha
snanam.
Bathing in the rainwater in the Northern solstice of Sun (utharyana) when
there is rain as well as sun light is called Divya Snana.
Meditating on Lord Vishnu with four arms as carrying conch, wheel and mace
is called Manasa snanam (mental bath)
Taking clean earth, chanting mantras and taking bath is called Parthiva
snanam.

IX. Snanrhani Jalani (Waters suitable for bathing)

1. Manu:
Ponds and lakes are those water deposits made by man. Devakhata are
natural collection of water. Those water deposits worshipped by sages are
called Saras. Katham is a stream. Bigger streams which flow for a distance of
more than 800 bows are called River. Bigger streams with lesser lengths are
called Arivi.
2. Markandeya:
You can take bath in the water of well or pond constructed by our ancestors,
kings, Great sages and Devas. It is better to take bath by dipping in water

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than taking from well and taking bath. Better than that is the water of the
mountain spring. Better than that is the water from Saras (water worshipped
by sages) and better than that is water of rivers. Even better than that is the
sacred water worshipped by elders. Better than everything is the water of
Ganges.
3. Yoga Yagnavalkya:
You should not take bath in the pond constructed by others. If you happen to
do it, take out seven clods of mud from the pond and put it on its shore. If it is
some body else's well, remove three pots of water and throw it away before
taking bath. It is proper to take bath in wells and ponds which are public and
have been constructed as charity. If you happen to take bath in wells
constructed by atheists and debased people, we should perform Prajapathya
Kruchram (?). If there is a river you should not take bath in well or a pond,
when there is a lake you should not take bath in a pond.

X. Samudhra Snanam (Sea bathing)

We should always worship the Banyan tree and the sea, You can take bath in
the sea during Parva (Festivals/Full moon day) periods. On Saturdays we can
touch the Banyan tree,. During other times both should not be touched.
1. Bharadwaja:
During the Krishna Paksha (waning moon) Tuesdays which come along with
Chathurdasi, we can take bath in the sea. During the parva (full moon) with
Chathurdasi, you can take bath in the non Chathurdasi period. Similarly
during the Pucha Amavasya (new moon), we can take bath only when there
is Amavasya. The husband of a pregnant woman should not take bath in the
sea.
In Rama Sethu (Bridge constructed by Rama) you can take bath in the sea
daily. The rule that you have to take bath only in Parva is applicable only to
other places.
2. Vyasa:
When you are taking bath we have to think of Kuru Kshethra, Gaya, Ganga,
Prabhasa and Naimisaranya. It is not proper for intelligent people to think of
some other river when they are taking bath in a river. But Ganges is an
exception.
Water is always pure; mixing it with fire is very special. So it is always good to
take bath in hot water. But this is normally done by only by a sick person.
When you are not ill, it is better to take bath in cold water. Taking bath in cold
water mixed with hot water is considered especially good.

XI. Naimithika Snanam (Bath for a reason)

1. Vishnu:
After doing Sankalpa, take bath in the river and then chant one of
Aagamarshana, Dadvishannor Paramapadha, Gaythri and Yunchademana,
while still dipping in the water and then do Pithru Tharpana (worship of
manes)

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2. Manu:
Those who touch a woman in periods, one who has given birth to a baby,
sinner, corpse and the man who has touched a corpse, should take bath
immediately with the dress one is wearing.
3. Parasara:
If one sees a bad dream or if he vomits, if he gets a shave or if one makes
love or if the smoke of a dead body falls on one's body, then he has to take
bath immediately.
4. Samvatha:
But in times of sorrow or pain, or in narrow streets, or in streets with large
number of up and downs, in shopping streets and in towns, try to move away
from a person (as told by above) as much as possible. It is told that it should
be to a length of a cow's tail. There is then no need to take a bath.
5. Aapasthambha:
If the body of a dog touches you, then you have to take a bath along with
dress or that part should be shown in the fire before washing. Then if we
wash our feet and do Achamana, we become pure. Some other people are of
the opinion that if we happen to touch the under belly part of a dog, it is
sufficient if we wash that part and do Achamana. If we happen to touch the
upper part, it is necessary to take bath immediately. After seeing the festival
of Gods, or after doing a good act or after bidding farewell to relatives and
friends, we should not take bath. We should not take bath at the middle of
night.
6. Manu:
During eclipse, Sankramana (Beginning of a month), marriage, and birth, we
can take bath and do charity at night. During other periods we should not
bathe at night.
7. Marrechi:
If we are forced to take bath at night, we can take bath using the water
brought during the day time. If we do not have such water we can take bath in
the river after lighting a fire in its shore.
8. Mahabharatha:
During lunar and solar eclipse, it is very special to take bath in the Ganges.
We can take bath in other rivers also.
9. Vyasa:
During the time of eclipse all river waters are equivalent to Ganges water, all
Brahmins are equal to God and all charities are equal to charity of land.
10. Vasishta:
The benefit of giving in charity crores of cows can be got by taking bath in the
Ganges during the eclipse.
If we take bath in the Ganges during lunar and solar eclipse, we get the
benefit of taking bath in all holy rivers of the world. It implies that there is no
need to take bath in other holy rivers, after such a bath.
11. Saathaathapa:
During the time of eclipse, it is essential to take bath, do charity and Sradha

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towards worship of manes. The people who do this get immense blessings.
When solar eclipse comes on a Sunday and lunar eclipse comes on a
Monday it is called Choodamani eclipse.
We can take bath and do all the above during the eclipse, even if we are in
the untouchable period.

XII. Sankramam (Starting time of the months)

The Sun travels from Mesha to Meena Rasi. The time, it enters a particular
Rasi is called Sankramam (Most of us follow solar months). For us this is the
month beginning also. The bath, charity and other holy deeds during that time
gives good blessings from the Sun God for the next seven years.
1. Devala:
The actual time of Sankramam is minute and cannot be easily known by us.
So understand that thirty Nazhigas (12 hours) preceding and succeeding
Sankramana are also holy periods.
Understand that there are two Ayanas, four shdaseethi, four Vishnupathi and
two Vishus, among Sankramanas. Makara (Utharayana), Kumbha (Vishnu
pathi), Meena (Shadaseethi), Mesha (Vishu), Rishabha (Vishnu pathi),
Mithuna (Shadasethi), Karkidaga (Dakshinayana), Simha (Vishnu pathi)
Kanya (Shadaseethi) Thula (Vishu), Vruschiga (Vishnupathi) and Dhanus
(Shadaseethi)
2. Brahaspathi:
The first Twenty Nazhigai (Eight hours) in Dakshinayana is a holy period. And
the succeeding twenty Nazhigai in Utharanayana is the holy period. For the
Sankramanas The Ten Nazhigai (4 hours) before and Ten Nazhigai after are
holy periods.. If Sankramanas (as well as Utharayana) like Vishu happen 45
Nazhigai after Sun rise then Tharpana should be done on that day. If it
happens afterwards, the Tharpana should be done on the next day. But this is
not true for Karkidaga Sankramana. The holy period is on the same day
whenever Sankramana happens.
It is told that Ayanas are billion times effective, Vishu thousand times effective
and Vishnupathi and Shadaseethi are also one thousand times effective.

XIII. Rajaswala Snanam (Purificatory bath of the girl after periods)

1. Kathyayana:
A woman undergoing periods becomes pure only after taking rest for three
days and after taking bath on the fourth day.
2. Samgraha:
A woman in periods is an outcaste woman on the first day, on the second day
she is equivalent to a woman who has given birth to a child and on the third
day just a woman in periods. On the fourth day during Sangava time (after 8.
30 AM) if she takes bath she becomes pure. When taking bath she has to
wash her body with mud 21 times and pour water over herself one hundred
times. After taking bath, she should see the Sun God and pray for a birth of a
son. This is the proper method according to Sastras.

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3. Aathri:
A woman in periods becomes pure after a purificatory bath on the fourth day.
If she bleeds again after 18 days, she becomes impure only for one day, but if
it happens after 20 days, she has to take rest for three days and take bath on
the fourth day. When she is undergoing periods, she should not apply
collyrium to the eye, should not comb her hair and should not spin yarn. She
should take food without anybody seeing her. If some body sees her she
should do redemption. If a woman in periods happen to touch another girl in
periods or a girl who is impure, she has to take rest for three days and take
purificatory bath. When in periods impurity due to birth or death happens,
then she should take bath before taking food. If Yekadasi comes in between,
she should not take any food during that time.
If she gets sick during the periods and is not able to take the purificatory bath,
then on the fourth day, another woman should touch her and then take bath.
She should then wear cloths, touch her gain and again take bath. Like this
she has to do ten times and then the sick girl in periods should give some
thing in charity and also sprinkle herself with holy water Then she becomes
pure.

XIV. Kamya Snanas (Optional bathing)

On the occasion of god's festivals, marriages and fire sacrifices, the impurity
of touch does not cause impurity; there is no need to take bath then.
1. Pulasthya:
The one who takes bath in the river in the Pushya (poosam) star, his own
birth star, Vyathipatha, vydrithi and Amavasya helps seven of his earlier
generations to get rids of their sin.
People who take bath in the river on Sundays, Wednesdays and Saturdays
get rid of sickness like a deer cannot catch hold of lions. He, who takes bath
in the Krishna Chathurdasi of the chaithra month in the ponds in Shiva
Temples or in river Ganges, does not attain the status of corpse after he dies.
2. Shathaathapa:
He who takes bath in the Ganges on the Amavasya day which falls on a
Tuesday, gets the benefit of giving 1000 cows in charity. He who takes only
the Havis (food offered to God) daily during the Krithiga month chants
mantras and daily takes bath in rivers, would get rid of all sins. Daily taking
early morning bath in Thula, Makara and Mesha month helps you to get rid of
all sins. Taking bath using the powder of gooseberry fruit on ekadasi day
gives great happiness to Lord Vishnu. But you should not take bath in the
parva period, sapthami and Navami.

XV. Malakarsana Snanam (Oil bath)

1. Bharadwajaja:
The good days for taking oil bath (bathing after applying oil all over the body)
are given here. If we take oil bath in those days then we will gain health,
increase in strength etc. Taking oil bath on Monday, Wednesday and

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Saturday, the concerned planets would bless you and grant peace, wealth
and pleasures in life. Four thidhis starting with Dwitheeya, Sapthami, Navami,
Dasami and Thryodhasi are very suitable for taking oil bath. Sunday,
Tuesday, Thursday and Friday are not suitable for il bath. Oil bath should not
be taken on the day of your birth star, Sankramana and Vyatheepatha. During
Ekadasi, Chaturdasi, Ashtami, Prathama and Parva days, oil bath should
never be taken. Oil bath should not be taken by those who desire a pleasant
life on Uthram, Kettai, Thiruonam, Thiruvadirai and at night. In case of
children, elders and those who are sick oil bath and bathing in hot watrer can
be taken according to the circumstances.

XVI. Naraka Chathurdasi Snanam (Deepavali bath)

Oil bath in hot water has to be taken along with sun rise on Aswayuja
Chathurdasi in the Krishna Paksha (Waning moon days)
1. Sara Samgraha:
Those who desire to be wealthy should take oil bath with scented oil and
using hot water on Aswayuja Krishna Chathurdasi along with Sunday and
Swathi Nakshatra. Because it is Deepavali on that day, Mahalakshmi resides
in the oil and Ganges in hot water. So if we want to remove poverty, oil bat h
on that day is essential. Then we have to wear new cloths and ornaments.
(Please note that Swathi and Sunday will occur on Deepavali day only in rare
cases)
That later part of night when Narakasura was killed by Lord Vishnu, we have
to take oil bath so that we avoid going to Naraka (hell)
2. Yama:
Ghee, mustard oil, scented oil with flowers and oil which has been boiled can
be used for oil bath always. You should not take oil bath after shaving or hair
cutting. After adding Ajya (Ghee) in oil, oil bath can be taken in days when it
is barred also. If we put a leaf of Thulasi in the oil. the bad effects of Thidhi,
Vara (day) and Nakshatra will not happen. But Oil bath should never be taken
on a Dwadasi day.
3. Naaradeeya:
Oh king, that man who provides help to 100 Brahmins to take oil bath, is
considered as having taken bath in the Ganges for one hundred years.
Understand that it is considered as great, if ladies can take oil bath on Fridays
and Tuesdays

XVII. Nadheenaam Rajaswala Dosha (The tainting of rivers by period)

Rivers in India are considered as women. It is believed that they too are
tainted for three days in a year.
1. Brahmanda Purana:
Godhavari, Bheema, Thunga Bhadra, Venika, Thapi, Payoshnike in the south
of Vindhya mountains and Ganges, Narmada, Yamuna, Saraswathi, Vishoka,
And Vidhastha to the north of the Vindhyas are the great rivers of India.

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2. Naarasimha:
Ganges, Yamuna, Godavari, Thunga Bhadra and Kaveri are considered as
great rivers.
The rivers have periods on the first three days of Karkidaka month (July-
August) and people are requested not to take bath in rivers during that period.
From fourth day, they become as pure as the Ganges. Ganges does not have
the tainted nature due to periods.
The rules for taking bath in the rivers are as follows. The man who carries
Umbrella to the river looses quarter of the punya (result of good deeds), he
who wears slipper looses half the punya. He who travels in a palanquin to the
river looses the entire punya. So even if you are rich, you should go to the
sacred rivers as a common man. But if you are sick instead of a bullock cart,
one can go in a cart drawn by a horse.

XVIII. Vasthra Pareedhanam (Rules for dressing)

1. Haaritha:
After reaching the shores from the water you have to wear two white cloths,
one as a shoulder cloth (Uthareeya) These cloths should be clean, Then you
have to wash your feet with water mixed with mud. You should not dry your
hair by shaking.
While taking bath in the river, we should wear the dried cloth first and then
remove the wet cloth underneath. When you are taking bath in a well (private
places), remove the wet cloth first (in the sky direction), tie the dry upper cloth
over your head like a turban, wear the sacred thread like a garland and then
change cloths
2. Bhrugu:
Dark red coloured cloths, blue cloths, black cloths, cloths without border and
wet cloths should never be worn. Even cloths with blue or black border should
not be worn. People wearing cloth without tucking, One who does not tuck
one side of the tail end of the cloth, people who tuck the portion in between
instead of the tail end,, People who tuck cloth upwards, people who tuck
cloths on the waist thread are considered as people who are not dressed.
Man without Katee Suthra (Waist thread) who does all dharmic rituals does
not get any benefit from such rituals. He is also equivalent to a man without
dress. Man who does not wear a tucked cloth but wears it like Dhothi (lungi)
and a man without upper cloth is considered as nude.,. These people are not
eligible to do rituals. If they do, it would be dear to the asuras. A wet cloth
shaken seven times is equivalent to a dry cloth. This is a Apath Dharma or a
dharma where there is no other go. You should sprinkle cloth with Shcheevo
mantra, take it chanting Devasthava mantra, shake it chanting Avadhootha
mantra, show it to Sun chanting either Dharani or Udhithya Manthra and wear
it chanting Aavahanthi mantra.
3. Yoga Yagnavalkya:
Bathing, giving charity, chanting of mantra, homa, chanting of Vedas,
Tharpana, Sradha and taking meals should not be done with one cloth.

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XIX. Pundra Dharana Vidhi (Rules of wearing sacred religious marks)
1. Pangme:
In this Kali Yuga, house of any one who has Gopi Chandana mud in his
house, is considered as equivalent to Dwaraka. Any one who is seen by a
man wearing Gopi Chandana becomes pure. We have to wear Urdhva
Pundra (Long mark) using Gopi Chandana.
2. Atharvana:
You have to apply the long mark with Gopi Chandana, which indicates the
feet of Lord Vishnu, for our benefit in the forehead and other places. By doing
so one would become dear to that great Purusha called Narayana and he
would become suitable for getting the reward of salvation.
3. Vasu deva Upanishad:
The detailed method of applying Gopi Chandana is given here:
First we have to salute Gopi Chandana and take it. And pray as follows:
This Gopichandana which destroys all sin,
Has been born out of the body of Lord Vishnu,
Salutations to him who holds the holy wheel,
Please grant me salvation because of wearing this.
You have take water with the chant starting with "Imam may Varuna…" and
because it came from the body of Vishnu you have to add water, kept in the
left hand and make it a paste keeping it on the right hand. Then we have to
chant thrice with the Rik starting with " Devaa avanthu na…"and then pray the
lord using:
Oh Achyutha who lives in Dwaraka,
Who holds the conch, wheel and the mace,
Oh Govinda who has as eyes like Lotus,
I surrender before you, please take care of me.
The householder should then chant the Vishnu Gayathri and, should take the
Gopichandana using his ring finger and apply it, chanting the twelve names of
Lord Vishnu starting with Kesava, on his own forehead, belly, chest, neck,
right arm, right upper arm, left arm, left upper arm, left side of the neck,
behind portion of the belly and behind the neck. And then chanting the
name,"Vasudeva" he has to apply it on his head. Vanaprastha and
Brahmachari should apply chanting either Vishnu Gayathri or five names of
Lord Krishna in forehead, neck, chest and upper arms. The sanyasis called
Kuteethaka, Bahoodhaka and Hamsa should apply it with the second finger
on forehead, head and chest chanting "Om". The paramahamsa Sanyasi
should apply it only on his forehead.
4. Vishnu Smrithi:
Performing Yagna, Giving charity, doing meditation, doing Homa, Chanting of
Vedas and doing Tharpanam for the manes without applying Urdhwa
pundram is useless.
(Please note that in many families such marks cannot be worn while doing
Tharpana.)
Now the rules of Tripundra (Three lines using sacred ash)

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Using the ash generated by fire, chanting the five mantras called Sathyojatha
and also chanting the Manthra starting with "Agneerithi…"
Take the ash chanting "Manasthoke..." mix it with water and put three lines
each in forehead, chest and shoulders in the lateral fashion, and chant
mantras starting with "triyayusham...", "triyampadam..." etc. Wearing sacred
ash like this is called Sambhavee vrutha and is very dear to Lord Shiva,
So any one desiring salvation, should definitely wear the sacred ash. Those
Brahmachari, learned man, householder, Vanaprastha and Sanyasi who wear
tripundra would get rid of all their sins. They would have prayed all Gods by
doing this. They would have been deemed to have taken bath in all sacred
waters. He who applies the sacred ash, will get all types of wealth. He would
enjoy all types of pleasures. He would be considered equal to the one who
has chanted all mantras of the Vedas. After death, he would not take birth in
this world again. He would attain salvation. This is told by Kalagni Rudra.
5. Smrithi:
Chanting the triyayusha mantra, you have to apply sacred ash in the
forehead, two arms, belly, head and chest as well on both sides of the body.
For applying this Sacred ash should be made in to a paste with water. This
should definitely be done by all Brahmins knowing Vedas.
6. Kathyayana:
We should wear sacred ash in Sradha, Yagna, meditation, Homa,
Vaiswadeva and worship of Gods. Any ritual done without applying sacred
ash is useless. (In many families wearing sacred ash is forbidden while doing
Sradha.)
7. Mahabharatha:
All people desirous of long life, wealth and salvation should definitely wear
sacred ash. This should be worn regardless of the Varna we belong to.
Whether to wear Tripundra or Urdhwa pundra depends on the practices of
our clan. We should not change it.
8. Smrithi Sangraha:
Tripundra should be worn laterally using sacred ash. Urdhwa pundra should
be worn using Gopichandana in a vertical fashion. You should not change
this. But sandal paste can be worn vertically or laterally. We should never
wear it in a circular fashion. We should not wear ordinary ash or charcoal. We
can wear Kumkum, if it is given as Prasada.
9. Vyasa:
We should do all rituals wearing either Urdhwa Pundra or Tripundra. We
should never do them with an empty forehead.

XX. Sandhyavandana Vidhi (Rules of worship at dawn, noon and dusk)

1. Pithamaha:
The period from fading of stars to sun rise is called dawn.
2. Daksha:
The last 48 minutes of the last part of night is the beginning of dawn. When
you see the suns rays upwards on the sky, it is dusk. Because Sandhya

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indicates a period of time in a day, the worship done during that period is
called Sandhya Vandana.
3. Yoga Yagnavalkya:
During Sandhya, we have to worship the Goddess of Sandhya. We should
not do Sandhya Vandana in the evening after Sun has set. Similarly we
should not do it after Sun rise. Lords Brahma, Vishnu and Shiva worship
Sandhya at the proper time. So a Brahmin should also definitely do it.
4. Samvartha:
Learned people are of the opinion that Sandhya Vandana should be done
thrice in a day-at dawn, noon and dusk.
6. Shankha:
The dawn worship should be done when stars are still there, the noon
worship after the noon bath and the dusk worship when Sun is still there.
7. Vyasa:
Any Brahmin who does all other Dharmas except Sandhya Vandana
undergoes untold sufferings.
He who because of the lack of wisdom, engages in only matters other than
Sandhya Vandana should be banished from rituals by Vedic Pundits.
8. Yama:
He who observes Sandhya steadfastly, gets rid of all is sins and attains the
world of Brahma.
A Brahmin who commits sin by body, mind and word during the day, if he
performs the Sandhya Vandana at dusk with devotion, gets rid of all sins.
A Brahmin who commits sin by body, mind and word during the night if he
performs the Sandhya Vandana at dawn with devotion, gets rid of all sins.
Some elders are of the opinion that Argya (water offering), Sandhya Dhyana
(meditation), Gayathri japa and Upasthana are the four important aspects of
Sandhya Vandana. This is a confirmed truth. Other things like Prokshana are
only branches.
Forty eight minutes before Sun rise is the most important time for Sandhya
Vandana. One hour and 24 minutes after Sun rise is the Gowna (average
time?) time for Sandhya Vandana. After that you are not supposed to do
Sandhya Vandana
In the Gowna time above you can do Sandhya Vandana, only if there is revolt
in the country, if water is scarce, if you are ill and if you are in danger Like
that Sandhya Vandana can be performed in Gowna time during noon as well
as dusk.
9. Athri:
A man who is healthy and is not ill should do Sandhya Vandana at the proper
time. If he does not do it, he is a great sinner who troubles the Sun God.
10. Brahma:
Sandhya Vandhana performed in falling water is faulty. The Pithrus and Gods
will not appreciate it.
11. Vyasa:
After wearing the sacred thread and tying the hair properly and after doing

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Achamana twice, the Sandhya Vandana should be performed with great
attention
You have take water in the cup made by both hands, and chanting Gayathri,
face the Sun and offer Arghya (Water oblation) three times
12. Samgraha:
You have to take water in the cup made of both hands and lift it to the height
of a cow's horn and then pour it.
Arghya should be done in water. If water is not available, you can clean a
place and offer Argya there.
Arghya should be given standing in the dawn and at noon and should be
given sitting at dusk.
13. Bharadwaja:
After giving Arghya, you have to give Prayachitha Arghya (Arghya of
redemption), perform Achamana, do Athma Pradakshina with water (Throw
water around your head in a circular fashion), stand near a Durba grass in a
clean place, wear Durba and meditate on the soul. Then we have to
Tharpana to the nine planets and the twelve devathas starting with Kesava.
14. Shankha:
The specification of the place where Japa (meditation) is to be done is
described. If you get one effect for doing Japa at home, if you do it by the
bank of the river you get two times, in the cattle shed 10 times, before homa
fire one hundred times, In great temples and sacred waters and before God
thousand times of one hundred crore times.
15. Brahaspathi:
You should assume a comfortable seat and posture, control all your senses,
recall the name of sage, Chandas (meter) and Devatha (God to whom it is
addressed) and do Pranayama understanding its import silently.
16. Smruthi:
You have to do Gayathri Japa after chanting ten times Gayathri with the
seven Vyahruthis, You have to do Gayatri Japa after doing Pranayama ten
times, during dawn, noon and dusk.
17. Yama:
Brahma put all the Vedas in one part of the scale and Gayatri Manthra in the
other part of the scale. Both were at par. That is Gayathri is equivalent to all
the four Vedas together..
18. Manu:
In the morning Gayathri Japa should be done standing till the Sun rises, In
the evening it should be done sitting till the stars rise.
19. Samvartha:
Daily the house holder and Brahma Chari should chant Gayatri 108 times
during each Sandhya Vandana. Vana prastha and Kuteesika Sanyasi should
chant 1008 times.
Gayathri should be chanted within the mind. Chanting with the movement of
the face, toungue and other body parts without it being heard by others is
considered Madhyama (medium) and chanting it with other people hearing is

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Adhama (bad)
20. Rathnavalya:
Gayathri should be counted using phalnges of the fingers. This is done
because Gayathri is the mother of the Vedas. This rule is not applicable to
other Japas.
21. Pithamaha:
After chanting Gayathri till sun rise, you have to complete it by chanting the
mantra starting with "Uthame Shikare Devi"
22. Vyasa:
Then you have to pray Sun god using the chants of the three Vedas in a
standing posture (upasthana). Similar Upasthana should be done all the three
times.
23. Bharadwaja:
After doing Upasthana, you have to salute the four devathas starting with
Sandhya. The four devathas are Sandhya, Savithri, Gayathri and Saraswathi.
24. Then you have to salute east, south, west, north, up, down, environment
and earth chanting the names of these directions/Gods in a perambulating
way. Then you have to do Upasthana of Yama, Vishnu, Virupaksha and
Savitha chanting the proper mantras and facing the proper directions.
Sandhya Vandana should be done as per the customs of the family and then
the entire act should be dedicated to God.

XXI. Kamya Japani (Desirous chants)

1. Bodhayana:
Please know that After sprinkling with water chanted by cleansing mantras, if
Rudram is chanted eleven times, then you get freedom from all sins.
2. Athri:
It is definite that if we chant Rudram eleven times we get rid of the sins like
great crimes.
3. Vishnu:
After taking bath chant divine mantras which makes you get rid of sins.
Specially chant Savithri and Purusha Suktha daily, there are no mantras
equal to them.
4. Samvartha:
He who chants Purusha Suktha observing celibacy and with controlled limited
food for five to six months, will get rid of all sins.
5. Jaabaali:
Chanting of Hari's name is the greatest. We have to always meditate or sing
or chant names of Hari. If we do that, we would become happy and would get
solace.
6. Vasishta:
A wise man by chanting the names of Lord Vishnu gets rid of all sins and
becomes pure. A devotee of Hari gets benefit equal to the conduct of Raja
Sooya Sacrifice, by chanting the names of Rama and Krishna. But he has to
do this after doing his daily duties.

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Chanting the thirteen letter chant "Sri Rama Jaya Rama, jaya jaya Rama"
twenty one times, you can get rid of crores of the Brahma hathya sin.
7. Bhrugu:
Even if crores of dangers which give fear toi man comes, if he chants "Rama
Rama", those dangers will vanish,
8. Narada:
The Kali Purusha will not spoil the man who sings the six names of Shiva viz.
Shiva, Shankara, Rudhra, Eesa, Neelakanda and Trilochana. Those people
are blessed who chant the Shiva's names "Mahadeva, Viroopaksha,
Gangadhara, Mruda and Avyaya"

XXII. Durbha Prasamsa (The appreciation of Durbha grass)

1. Gobhila:
This is grown on the shores of Ganges. In its root resides Lord Brahma, in its
middle resides Lord Vishnu and on its tip lives Lord Shankara. In all other
areas all devas reside. So it is important to use Durbha in rituals.
2. Haaritha:
Any ritual or acts performed using the sacred purifying ring made of Durbha
(Pavithram) like chants, meditation charity, taking of food would result in
immeasurable benefits.
3. Koushika:
A seat made of Durbha grass is very holy. This is the best seat for a Sanyasi.
You would get victory in yoga, quickly if you use this seat.
4. Shankha:
If you do not get Dhurbha, you can use Kasa grass (Naanal in Tamil). This
grass is equal to Durbha.
5. Vrudha Vasishta:
Seven types of Dhurbha have been referred to. They are Viswamithra,
Dhurbha, Kasa, Durva grass, paddy straw,. Balbhaja grass and Barley grass.
Dhurbha is dear to Brahma, Kasa grass to Rudhra, Dhoorva grass to sages,
And Viswamithra to Lord Vishnu.
Viswamithra is so named because it is friendly to Brahmins for doing all their
rituals and enemy to all the sins done by them,
If Kusa (Durbha) and Kasa are not available, the other types of Dhurbha can
be used.
The Pavithras to be worn in the hand should be either made of Dhurbha
grass, or silver or gold, They should be worn in right hand.
6. Shankha:
Since there is a rule that you have to do Achamana wearing Pavithra, you
should never do Achamana wearing Pavithra made of Kasa grass.
7. Haaritha:
Dhurbha should be collected in the month of Maagha or Sravana. These are
considered new always. Dhurbha collected in other months can be used only
for that month. A Brahmin should use Dhurbha, flowers and Samith (Sticks)
collected by himself and not use those collected by others.

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XXIII. Homa Vidhaana (Rules of fire sacrifice)
1. Pulasthya:
All Vedic acts should be begun after bath, Sandhya Vandana, and sprinkling
of all materials for Homa as well as for other things in the house by water
brought after bath.
2. Haaritha:
Brahmin should do Sandhya Vandhana properly, then do Surya Namaskara
(salutations to Sun) and should do Homa both in the morning and evening in
the fire started on the day of marriage.
3. Aapasthambha:
In the stalipaaka done in fire, two hand full of rice, two hand full of barley
should be offered to the fire. Some people are of the opinion that the first
offering in the morning should be to the Sun God. Before and after the
offering to the fire Parishechana (sprinkling water all round the fire telling
mantras) should be done. In the place where we intend to keep the fire, two
sets of three lines, one ending in the east and another ending in the west
should be drawn, water should be sprinkled on the place and the fire kept
over it. The water remaining after sprinkling should be emptied either in the
east or north and new water taken.
4. Vishnu:
The householder should use the Oupasanagni lit on the day of marriage for
performing acts like Sthalipakam and Sradham. The Vedic sacrifices should
be done in Trethagni and all public rituals should be done in the normal fire
and not in Oupasanagni of an individual. If we are not able to observe Vedic
rituals then the rituals of Smarthas should be done. Otherwise it is enough if
we do bath, Sandhya Vandana, Meditation and worship.
5. Smruthyartha Sara:
In the Homa performed in the Oupasana fire, the head of the family is the
chief performer. Suppose due to some reasons he is not able to do it, then his
wife or, daughter, priest, disciple, teacher, brother, nephew or son in law can
do Homa instead of him. If the wife and daughter happen to do it, then they
should not do parishechana (sprinkling water all round fire) but only Homa.
6. Garga:
A married householder should be with fire;iIf he does not have it, he is termed
as debased or sinner.
7. Vyasa:
The food offered by householder who does not have Oupasana fire, will not
be eaten by wise people. He would be called Vithaapakan (He who cooks
without reason).
8. Kathyayana:
If we do not perform Oupasana for one year, then he should give in charity 6o
measures of rice and three measures of ghee and restart the Oupasana fire.
9. Shaatchayanee:
All the intended material for Homa, when you do not perform it for a long
period should be given in charity to a Brahmin and then the fire lit again.

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10. Bruhaspathi:
Homa should not be stopped because of untouchability due to birth as well as
death, weakness, eating of meals in the Sradha or going out of town. The
Homa should be got done by others.

XXIV. Homa Kala (Time of Homa)

1. Aapasthambha:
The time when in the evening rays of Sun are on the top of a tree (Athi
Vruksha Soorya) and the time when the sun's start to light up the sky
(Avissorya kala) are most suitable for Homa.
2. Graha parisishta:
In the evening Homa should be performed before the sun sets and in the
morning before Sun rises.
For the people who do Homa, the Sanghava kala following sun rise and three
hours and 36 minutes after Sun set is the Agnihothra time (Time to worship
fire). After that is the Gownava kala. If you happen to do agnihothra then, you
should do redemptive ritual for delay and do Agnihothra.
3. Gobhila:
After completing the Sandhya Vandana, lit the Oupasana fire, using fuel such
as the cow dung cake and after flames raise, we have to perform the
Oupasana Homa. If the man performing does not get material for Homa, the
offering of the morning can be extended up to evening. Similarly the evening
offering can be extended till next day morning. If the entire month's Stalipaka
is left out, it can be carried out till Amavasya (new moon). Similarly the Darsa
Sthalipaka can be carried out till Pournamasya (full moon). By doing this you
do not have the sin of being late. But understand that is the Gowna period
and the proper period is Prathama.
4. Bharadwaja:
The morning Oupasana can be done up to evening and the evening
Oupasana can be done up to morning.

XXV. Homarha Samidha (Holy sticks suitable for Homa)

1. Smruthpaedhasara:
Palasa, Khadeera (Karumkali) Aswatha (Peepul tree) Shamyu (Vanni),
Bharaja (athi-fig) sticks and grasses like Apamarga (Nayuruvi) Arka
(Yerukku), Dhoorva (Arugam pul) and Dhurbha can be used for Homa.
(Since I do not know the English equivalents of these plants, I am
reproducing the Tamil equivalents from the book)
All the sticks (samith) should be covered with bark, straight, soft and similar
looking. The length of ten or twelve inches is ideal. They should be slightly
wet, dry, properly cut, as thick as the index finger, not split, without branches
and without insect attack.
The Samith (stick), Pavithra and Veda should be the length of the thumb.
Idhma should be double that, Paridhi thrice that length. (these are for Vedic
rituals). In the domestic rituals Idhma should be the size of the thumb and

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Paridhi twice that.
The names of trees which should not be used as fuel are listed. Kovidha Ravi
(Malai Agathi), Bheethaka (Thanee), Kapitha (Vilaa), Aamalaka (gooseberry),
Raja Vruksha (Konnai), Shakadhruma (palai), Neepa (kadambu), Nimbha
(neem tree), Karanja (Pongamia-punugu), Thilaka (mullilavu silk cotton),
Shalmali (naruvili), Sleshma should not be used for Homa. Using dried sticks
of Thulasi (Ocimum) would give great strength to us.
2. Aapasthmbha:
The sticks which are offered in the fire should be sprinkled with water
(prokshana) before putting them in the fire.

XXVI. Homa Dravyani (Materials for Homa)

1. Kathyayana:
There are three types of offerings to the fire. They are Krutha (refined),
Kruthakrutha (partially refined) and Akrutha (raw).
Cooked rice and rice flour are examples of Krutham,, rice, barley etc
examples of kruthakrutham, and Paddy is an example of Akrutham
2. Aapasthambha:
He who desires cows should offer milk in Homa and similarly he who wants to
satiate his senses should do Homa with curds, he who wants increase in
friends and relatives with gruel, he who likes to have food with cooked rice,
he who wants power with uncooked rice,, he who wants fame with meat, he
who wants knowledge of Brahman with Soma juice, and he who wants power
with aajyam (ghee).
Daily Homa with milk would give good results. It is mentioned as one which
leads to strength.
3. Vyasa:
He who does Homa with the milk of a black cow, would be able to break open
the sun and reach perennial state of Brahmam.
The same material which was used in the evening for Homa should be used
next morning also.
4. Smruthyarth sara:
The rice of Red paddy, ragi, neevara, white paddy, wheat and barley are
suitable for Homa. The germ of barley, Priyanku, Neevara, Paddy, wheat, and
samba paddy and Barley can be also used as such for Homa offering.
Similarly gingelly (sesame) also can be used for Homa. The Homa article
which is liquid should be taken by a ladle and offered o the fire. All solids
should be taken by hand and offered to the fire.
Milk, curd, gruel, ghee, cooked rice, rice, Soma, meat, oil and water are
suitable for Agnihothra (Fire offering). Similar to Agnihothra, even in case of
the Oupasana fire, Homa can be lit without chanting of mantra but spraying
(prokshana) three times. But we should not offer meat in Oupasana fire.
In case of Agnihothra the most important is milk. If this is not available we can
offer either paddy or barley as Homa offering. We can also offer medicinal
herbs. But we should not use black gram, wild beans, ragi and Nai thinai

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(English equivalent not known). One measure (Padi) of grain is sufficient for
64 offerings. In case of gingelly half measure and in case of Ghee quarter
measure is sufficient.
5. Bhodhayana:
100 numbers of paddy or barley is one offering. In case of cooked rice, it is
double the quantity, which would be same size as egg of a pea hen. The
equivalent of a hen's egg is called Pinda. Avadhana is equal to the size of
one phalange of thumb and Swishtakruth is bigger than that and is equal to
four phalanges of the thumb. Oupasana Homa has to be done by the tip of
the fingers; It is written that it should be done by the northern side of the
fingers. With the open palm, holding the offering (havis) by the folded thumb
and the four fingers, Homa should be done silently. Smrithi says that fire
should not me made to burn by use of cloth, leaf, hand, chaff, mouth, stick
and fan. It should be made to burn by a pipe, grass and stick by blowing by
the mouth, You should also blow directly by the mouth,. It is told that the fire
should be made to burn by the face. Homa should be done in the fire raised
by dried sticks, which does not have smoke and where the fire is of small
size.
6. Aapasthambha:
The embers of the fire join with the thin ashes giving out blue flame.
Performing Homa at such a time is equivalent to Performing Homa to the
Brahmam. The fire sacrifice should be done according to the Grihya Suthras
applicable to our family.
7. Vyasa:
If you talk when you are taking bath, Varuna will steal your beauty. If you talk
while doing Homa, Agni will steal your wealth. If you talk while eating you
would be attacked by God of death. So these three actions should be
performed silently.
8. Aapasthamba:
The oupasanagni (oupasana fire) should always kept alive. If the fire gets out
due to some reason, it can be started again by churning wood or borrowing
fire from the fire in the home of a householder.
Even if fire is alive, if Homa is not done for 4 days, it becomes ordinary fire.
9. Sounaka:
If the fire goes out or if Homa is not performed twice or if the couple goes out
of the home together, the fire becomes ordinary fire. That is, it is not suitable
for Homa.
10. Bharadwaja:
If the oupasana fire becomes ordinary fire, for 12 days we can do Homa after
redemptive fire offering. But after 12 days, the fire has to be relit.
11. Bhodhayana:
If the oupasana fire is put out, for three days we should do Homa chanting the
Rik "Ayase Agnaye", then for six days chanting the Rik "Thanthumathi" and
from 7th to 12th day by chanting the Rik "Manojjyothi". After that only it
becomes the sacred fire. But in several clans this procedure is not followed.

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You have to do it according to the practice of the family. If the oupasana fire
goes out it can be lit in wooden sticks, in oneself and in sticks of the banyan
tree (samith). The self raising of fire should be done by oneself. The other two
can be got done by Rithviks (Vedic Pundits)
12. Angeeras:
The benefit (punya) of maintaining Oupasana fire is equal to giving away the
entire world as well as the Golden mountain of Meru in charity.
13. Manu:
The Homa done in fire reaches the Sun God. From Sun we get rain. From
rain the earth produces food. And people are happy because of that. So the
man who does Homa religiously is taking care of this world.

XXVII. Brahma Yagna Vidhi (Rules of Brahma Yagna)

1. Bharadwaja:
After scratching on the back of the cow, going round and saluting the Peepul
tree, you have to go near the elders and teachers and salute them by falling
at their feet. Then we have to do Brahma Yagna,
2. Shruthi:
The Vedas say that the man who intends to do Brahma Yagna should go to
the east,north or north east of the village, go out of the village till you do not
see any homes, choose a clean area and do Brahma Yagna.
3. Kaladarsa:
Brahma Yagna should be done either in the morning or noon. If it is to be
done in the morning, first do Sandhya Vandana and Oupasana and then only
do it. If it is at noon, it should be done after performing Madhyahneeka. Then
you have to do Deva, Rishi Pithru Tharpanam,or Brahma Yagna can be done
after performing Vaiswa Deva.
4. Aapasthambha:
Before lunch, clean yourself, go near a water body and perform Brahma
Yagna.
5. Paiteenasee:
Chanting one's own Veda is called Brahma Yagna. He who is interested in
Brahma Yagna would attain the world of Brahma.
6. Haaritha:
A Brahmin should sit on Dhurba grass, and wear Dhurba Grass and do
Brahma Yagna as per rule with concentration.
Commentary by the author of Samkshepa Dharma Sastra.
He should do Sankalpa chanting "Brahma Yagnena Yakshye.. ", clean his
hands with water chanting "Vidhyudasi.. ", wash his left hand and leg with
water, do Aachamana thrice, wipe his lower lips with water, touch his head,
eyes, noses, ears and chest, sit in the lotus pose on a Dhurba grass seat,
wear Pavithra, chant Gayathri mantra followed by recitation of Vedas. He
should start the next day from the place he stopped the previous day. It
should be completed by chanting thrice "Namo Brahmane"

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7. Samgruhe:
In Brahma Yagna, after meditating on Lord Vishnu, Purusha Suktha has to be
chanted. This would give the benefit of reading Vedas with all its branches.
Those rituals which are to be performed in the day time can be performed till
the end of the First Yama at night. But In case of Brahma Yagna and Soorya
Namaskara, it should be performed only in day time.

XXVIII. Dwitheeya Bhaga Kruthyani (Those rituals that are to be performed

in the second part.)
The second part of the day is one and half hours after sunrise. This section
gives the duties to be done after that.
1. Yagnavalkya:
After doing Oupasana Homa, we should chant the mantras of Sun God. Then
we have to meditate on Vedas, Then we should teach what we know to those
who want to know. We should also collect flowers, Dhurba grass and Samith
(small dry sticks of Peepul tree).
We should pluck the leaves of Thulasi chanting
Mokshaika hetho, dharani prasoothe, vishno samasthasya guro priyethe,
Aaradhanartham purushothamasya lunami pathram, thulasi Kshamaswa 1
The cause of our salvation,, the mother of all earth,
The one dear to Lord Vishnu and all elders,
For the sake of worshipping the greatest God,
I am plucking your leaves, please pardon.
Praseeda mama devesi, praseeda hari vallabhe,
Ksheerodaya madanoth bhute, thulasi thwam praseeda may. 2
Be pleased with me my goddess,
Be pleased with me, Oh consort of Hari,
Be pleased me, Oh one born when the ocean was churned,
And Oh Thulsi, be pleased with me.
Thulasi leaves should not be plucked on Tuesday, Friday, month beginning,
year beginning and in the after noons. It also should not be plucked on
Sankramana days, full moon, New moon, Dwadasi, nights and dusk, If done
you would get the sin of hurting the head of Lord Vishnu.

XXIX. Thritheeya Chathurtha Bhagayo Kruthyani (Duties in the third and

fourth part)
To be done between 9 AM to 11.30 AM.
1. Haaritha:
You should earn money to look after those who should be protected by you in
the proper Shastric way. We can also ask for this money from kings who are
just.
The people who should be protected are mother, father, teacher, wife, child
and servant, those who seek our protection, Wayfarer, Guests and fire. Also
people of our clan, relations poor people and those who have been driven out
by their relations also need to be protected. Protecting them is a meritorious

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act. We would reach good worlds after our death by protecting them.
The only man who is alive is the one on whom his relations depend and live.
The other one who earns money for himself is like a dead man.
2. Shankha:
The morning Sandhya Vandana should be done when stars are still there in
the sky. Five hours after this, after taking the noon bath, Madhyahneekam
(noon prayer) should be observed. The evening Sandhya vandana should be
done when half the sun has set. The water offering (argya) should be done
once during Madhyahneekam, then after Dhyana and Gayathri Japa, the
Tharpana for Devas, Rishis and manes should be done.
3. Vyasa:
If Brahma Yagna is not done in the morning it should be done after
Madhyahneeka. Then the Tharpanam should be done for satisfying Devas,
Rishis and manes. For Tharpana for rishis and devas water with akshatha
(rice) should be used. But in case of manes water mixed with Gingelly should
be used. In case of Tharpana for devas, the sacred thread should be worn
over the left shoulder (upaveethi), for Tharpana addressed to Rishis, the
sacred thread should be worn as Garland and in the case for manes the
sacred thread should be on right shoulder (Pracheena Vidhi) The Tharpana
should be done once for Devas, twice for Rishis and three times for manes.
4. Haritha:
The man who knows shastras should wear dry clothes, sit on dry Dhurba
grass and do Tharpanam. Tharpana should never be done in to another
vessel. The Tharpana with Gingelly should be done only outside the house.
The weak person can do it within the home. He can offer water offerings in to
another vessel. But he should not use earthern vessel. In times when we are
barred from doing Tharpana it can be done using water mixed with rice.
Devas and Pithrus like the water offerings. So if the sons do not do Tharpana,
they will go back disappointed and we would be subject to their curse.

XXX. Deva Pooja (Worship of Gods)

1. Chandrika:
You have to first do all rituals prescribed and then do Agnihothra and then
worship lord Vasudeva.
2. Haaritha:
After doing Sandhya Vandanam, Oupasanam, Brahma Yagnam, and Soorya
Namaskarams, we have to worship Gods.
3. Vignaneswara:
In the noon after doing Tharpana and after collecting Chandana, flower and
Akshatha (rice) depending on ones devotion, you have to worship either
Brahma or Vishnu or Shiva using Vedic Manthras and with names with prefix
Nama. You have to pray Lord Sun for health, pray Lord fire for wealth, pray
Maheswara for intelligence and Pray Janardhana for salvation.
4. Manu:
The householder should either worship Sun God or Lord Vishnu or Lord

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Parameshwara or Lord Brahma using Vedic mantras. You can also worship
all of them or more than one of them.
5. Sangraha:
The householder who performs the Pancha Maha Yagna (five great
sacrifices) should specially worship Sun or Ambika or Vishnu or Ganapathi or
Maheswara.

XXXI. Vishnu Pooja (Worship of Lord Vishnu)

1. Narada:
Lord Vishnu shines in sacrificial fire to those who do fire sacrifices, In Sun for
those who do formless worship, in Salagrama stones for those involved in
domestic life and in the heart to those Yogis who meditate. In the places
where Salagrama and Dwathawathi stones are there, salvation and
Purushartha are there. People who die near Salagrama stone would get rid of
all attachments and attain salvation. In the Salagrama stone Lord Vishnu
along with Goddess Lakshmi live for ever. So you should not do Prathishta
(consecration), Aavahanam (putting in to) and Visarjanam (putting out) to
such stones. Purusha Suktha is specially suited for worship of Lord Vishnu.
There are 18 Riks (manthras) of this suktha in Krishna Yajur Veda. Out of
which 15 are set to Anushtup meter and three are set to Thrishtup meter and
the devatha is Narayana. Each of the 18 Riks of Purusha Suktha in Yajur
Veda has separate Rishis and Devathas. The eighteen acts of worship
namely Avahanam (putting in to, Asanam (giving seat), Padhyam (giving
water to wash feet), Arghyam (giving water) Achamanam (inner cleanliness)
Madhuparkam (preliminary offering of a compound of honey), Snanam (bath)
Vasthram (offering of cloth, Upaveetham (offering of sacred thread),
Chandanam (offering of sandal wood), Pushpam (Offering of flowers),
Dhoopam (offering of incense), Dheepam (offering of light) Naivedyam
(offering of food) Thamboolam (offering of betel leaf) Pradakshinam
(perambulation) and Namaskarams (salute) should each be done by reciting
one Rik. Afterwards, Deeparadhana (worship with light) should be done and
Manthra Pushpa chanted. These are besides the 18 part worship indicated
above. In Rik Veda the worship should be done by 16 Riks.
2. Apararka:
We have to worship God using Ashtakshara with sandal, flowers and other
homage. This is dear to the God. "Om Namo Narayanaya" is a great Manthra.
With this you can attain good effects which cannot be attained even by
meditation, name chanting, Thapas and Yaga
3. Pulasthya:
Like butter and curd comes out of milk, by doing Abhisheka (ritual bath) of
Lord Vishnu, you will realize all that you want. People who apply saffron, Akil
(incense), musk and sandalwood paste on the idol of the God would be able
to live in heaven for one crore years.
4. Aachaara sara:
Flowers which are white and red or blue and red are very close to the heart of

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Lord Krishna. Kadamba, Vakula, Sugandhi (Makizham poo) and Kalhara
(chenkazhuneer) are dear to the God. If you worship with these flowers you
would shine well in Vaikunta.
5. Moudgalya:
Even if you worship Lord Krishna once with Bilwa leaves, you would reach
near him and be without any sorrow. He who worships Lord Krishna with
sweet smelling Thulasi (Ocimum sanctum) leaves and completely covers the
idol, he would attain all comforts.
6. Samvartha:
He who lights a lamp in the temple, in the house of a Brahmin or in the street
junction would become wise and get very good eye sight. Cooked rice, sugar
mixed with ghee, payasa made of wheat, cooked rice mixed with milk or
ghee, curd, milk honey, fruits, edible roots, vegetables and modhakas should
be offered to the God. Offering cooked rice in milk (havis) all the three times
is very good. Offering it twice is moderate and offering it only once is Adhama
(bad). Afterwards we have to offer Thamboola (betel leaf), worship with lamp,
Manthra pushpam, Pradhakshina (perambulations) and Namaskara (saluting)
and drink the theertha (water offering to God).

XXXII. Shiva Pooja (Shiva worship)

1. Koorma Purana:
We have to be pure in body and mind before worshipping Lord Shiva. Chant
Rudra Gayathri, or Pranava (Om) or Eeasana manthra or Sri Rudra or
Thrayambaka and make pooja offerings to the God. Worship lord Shiva with
flowers, Bilwa leaves and sandalwood paste. He can be worshipped by
Panchakshara (Om Nama Shivaya) which is the king of all Manthras.
2. Nandikeswara:
The good effect of worshipping Shiva linga for one day is more than that of
giving millions of milch cows to Brahmins who are expert in Vedas.
3. Chandrika:
The seeing of Shiva linga gives Punya. Touching it gives more and
worshipping it more than that and meditating and saluting of Shiva Linga
much more than that. The effect of worshipping Shiva Linga once a month is
more than that of one who keeps Vrutha and eats only once in a month.
4. Smrithi Rathna:
The ceremonial bath (abhisheka) of Lord Shiva once with milk has equal
effect as giving in charity 10000 milch cows to Vedic Pundits. He who gives
ceremonial bath to Lord Shiva with curd on the Krishnashtami day clears the
seven generations of his manes and goes to heaven. Giving Ceremonial bath
with ghee to the God burns the sins committed by us in thousand Kalpa years
like a fire burns a dry piece of wood. Giving ceremonial bath with milk, ghee,
honey or sugar along with chants of Eesadhi mantras would lead one to
salvation. He who gives ceremonial bath to God with sweet smelling sandal
paste would reach the land of Gandharwas and would be worshipped by
Gandharwas. Lord Shiva likes Abhisheka. Doing Abhisheka with scented oil

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leads to good effects.
After the bath, make the God wear sweet scented cloth with zari border, It
should be new and should not have human hair in it. He who worships Lord
Shiva with sacred thread, sandal paste, ornaments and flowers shines in the
world of Shiva. Lord Shiva should be worshipped by forest flowers, Bilwa
leaves and flowers from or own garden. Pandanus flower (thazham poo) is
not suitable for worship of Lord Shiva. Offering Bilwa leaves with chanting of
Panchakshara (Om Nama Shivaya) would take you to the presence of Lord
Shiva. Afterwards he should be worshipped with incense, light and later
should be given the food offering (Naivedyam). He would live in the heaven
for as many thousands of Yugas as the number of rice in the Naivedyam. He
who prepares Naivedyam with Jaggery, Ghee and also offers foods prepared
in ghee, would get benefit more than giving very costly things as alms. After
this Thamboola (betel leaf) should be offered and Dheepa Aradhanai
(worship with lamp) done. Then Pradakshina (perambulations), Namaskara
(offering of salute), Stotra (reciting of prayers) narthana (offering of dance) etc
should be done
5. Parasara:
The thought that Guru (teacher) is after all a man, Linga is after all a stone
and manthras are after all sound should never occur. If it occurs it would be a
great sin.

XXXIII. Vaiswa Deva Homa (Offering in the Fire)

1. Haareetha:
A Brahmin after worshipping God using Purusha suktha, should perform
Vaiswadeva homa and Bali Karmas daily.
2. Chandrikaa:
That fire which has been used for cooking should be used to perform Vaiswa
deva. The man who takes food without doing Vaiswa deva eats sins.
3. Thathparya Darshana:
Vaiswadeva is more important than Pancha Maha Yagnas (the five great
sacrifices). It is an entirely different ritual. Both these are dealt differently in
Vedas.
4. Yama:
The householder has five points of causing harm. That is Khandini (that which
is used to powder and cut), Peshini (that which is used to grind), Chullee (the
stove), Jala Kumbha (pot used to store water) and Upaskara (that which is
used to winnow). These are the five points which can cause harm. These are
used daily to cook food. Because these are used, daily human beings are
subject to sin. So they definitely have to do Pancha Maha Yagnas (Five great
sacrifices)
5. Prajapathi:
The householders should do Vaiswadeva and Bali harana daily to get rid of
sins accumulated by use of the five points of harm.
The elders first consecrate fire, do Vaiswadeva sacrifice and offer Samith

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(dried sticks) chanting the eight mantras starting with "Deva kruthasya".
Because of this they get rid of their sins.
6. Aapasthamba:
In the Oupasana fire or the fire used for cooking Annam (cooked rice) should
be taken by hand and offered to the fire six times chanting
i. Agnaye swaha
ii. Somaya swaha
iii. Viswebhyo devebhyo swaha
iv. Druvaya bhoomaya swaha.
v. Druvakshithaye swaha and
vi. Achyuthakshithaye swaha.
Afterwards once more chanting Swishtakruthaye swaha.
7. Gowathama:
People who follow Sama Veda should do five Homas in the fire used for
cooking for Agni, Dhanvanthari, Viswadeva, Prajapathi and Swishtakruth.
8. Kathyayana:
We have to do five homas for Brahma, Prajapathi, Gruhya, Kasyapa and
Anumathi along with chanting of Swaha.
Vaiswadeva sacrifice should be performed according to the rules laid for our
branch-nothing more and nothing less, thus says Veda Vyasa.
If the flames do not come in the Homa fire, Vaiswadeva should not be
performed. If it is done otherwise, Manu tells that the eye sight of the
performer will be affected.
9. Vyasa:
The Havis (cooked rice) should be mixed with ghee or it could be either mixed
with curd or milk. If these are not available even water can be mixed. Oil or
other pungent articles should never be mixed. If you are dong Homa with
cooked vegetables,, some people do it at the northern side.
10. Chathur vimsathi pratha:
If Havis in the form of rice is not available, fruits, vegetables, water, milk, curd
and ghee can be used to do Vaiswa deva sacrifice. While the solids should
be taken by hands the liquids should be taken by spoons made of leaves, but
if water is being used, then the Homa should only be performed in water.
11. Aapasthamba:
The people who prepare rice for Vaiswadeva sacrifice should be neat and
respected. Women can cook for Vaiswadeva.
12. Chandrika:
The Baliharana should be performed at the top side of the fire. The procedure
should be as per the practice of our branch.
13. Yagnavalkya:
Bhootha bali dhana should be performed by rice remaining after the homa for
devas. Bali harana is meant for all beings. For the dog, debased human
beings and crow, the bali harana should be kept on the floor. At last the
vessel holding the rice should be washed and the water poured in the north
eastern corner.

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14. Vyasa:
Daily Vaiswadeva has to be performed. This is Devi Yagna. With rice
remaining after the Homa we have to do Bali Harana. This is a Bhootha
Yagna. This causes good to all beings. Performing Bali with manes (Pithrus)
in mind or feeding a Brahmin for pleasing The Pithrus is Pithru Yagna. So
there are three yagnas in Vaiswa deva, Since Manushya Yagna and Brahma
Yagna are also performed during the Bali, it is really Pancha Maha Yagna
(Five great sacrifices). A Brahmin should begin the ritual of Vaiswadeva
during day time. This is considered to improve our soul as well as our food.
For a family which is not divided al these need to be performed only as a
family unit and not individually. But once the assets are divided, the brothers
have to perform all rituals individually and separately. Even on the Sradha
day after worshipping the Brahmins, Vaiswadeva has to be performed after
the Sradha ceremony, with separately cooked rice.

XXXIV. Aathidhavyam (Hospitality)

1. Chandrikaa:
After performing Vaiswadeva and Bali Harana, we have to wait for five
minutes in our gate for the guest. Once the guest comes, he has to be
worshipped and fed.
2. Vyasa:
Daily we have to give to grass to the cow of some one else before taking
meals. This called Gavahni. If we do not do this, we will not reach heaven.
The one whose family and Gothra we do not know, the one who is tired after
travel, the one who is hungry and one who came at the end of Vaiswadeva is
termed as the guest. If one gets a guest like this, he would attain heaven at
the end of this life.
The one who is known to us but comes at this time is called Abhyagatha. The
one who is stranger is called Athithi.
3. Aapasthambha:
We have to take food only after feeding the guest, children, old people, sick
people, and pregnant women.
4. Vishnu Purana:
After performing Vaisva deva, we have to make Sumangalis (married women
with husbands living), people who have attained sorrow. Pregnant women,
old people and children to take meals first.
5. Parasara:
Sanyasis and Brahmacharis are entitled to a portion of the cooked food. So if
we take meals without feeding them, a redemption ceremony called
Chandrayanam should be done.
Alms should be given three times to Sanyasis and Brahmacharis. If we can
afford we can give more times also.
First you have to give water, then give food and then again water to the
Sanyasi. The alms is equivalent to the Meru mountain and the water
equivalent to sea.

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6. Haaritha:
Daily after worshipping Lord Vishnu, we should give alms to the Sanyasis.
We should give alms to Brahmacharis also. We should think the Sanyasi as
Lord Vishnu. The shastras say that the house where a Sanyasi takes his
food, Lord Vishnu takes his food. If Lord Vishnu takes food, please
understand that all the three worlds take their food.
7. Vyasa:
He who gives a full vessel alms to a Yati (Sanyasi), gets rid of all sins
committed by him. He would never become poor. He who gives Gold to
Sanyasi, uncooked rice to a Brahmachari and cooked rice to a householder
will suffer.
8. Parasara:
The guest who comes after Vaisva deva should be welcomed with good
words and then worshipped. He should then be given a seat and his feet
washed. Later food should be served with sweet and polite words, When he
goes back, we should follow him for little distance, You should never enquire
from a guest about his learning, clan or Gothra,. We should think that the
guest is our God. All Shastras consider guests as God like.
9. Manu:
People with less means should not neglect the guest. If you do not have seat,
you can request him to sit on Dhurba grass. If we do not have bed, he can be
requested to sleep on the floor. If we do not have oil, water can be given
instead. If we do not have food, sweet words can be talked to him.
In the house where a guest feels "Why did I come here?", the Pithrus
(manes) would not partake the food offered to them for the next 15 years. The
man who disregards guests, would not get rid of his sin even if offers 1000
bundles of holy sticks and 100 pots of Ghee in the Homa fire.
10. Vyasa:
He who with devotion takes care of the guest, who comes dead tired because
of the travel and is a stranger to him, gets the benefit of giving away 100
cows which are as big as an elephant.

XXXV. Bhojana Niyama (Rules of taking food)

1. Manu:
Taking food once in the morning and another at night is the rule for the
Brahmins. So he should not take food more than two times. This is equivalent
to Agni Hothra. Food should not be taken late at night or at midnight. Even in
the morning and night food should not be taken twice.
2. Veda:
Veda says that men should take food only twice in a day.
3. Vyasa:
Wash both hands, legs and face and sit silently facing east to take your
meals,
4. Devala:
After washing both hands and legs, and after doing Aachamana twice, we

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have to sit on a seat facing east to take our meals. Meals should be taken
only after doing Aachamana. If you happen to take food without doing
Aachamana, then redemption should be done. That is we have to chant
Gayathri Manthra 1008 times.
5. Aathreya:
In a clean place, after applying cow dung in a figure with four corners (called
Mandala), we have to make a design to keep the plate or leaf. You have to
eat keeping the plate or leaf on that design.
6. Sankha:
The Adithyas, Vasus, Rudras, Brahma and manes depend on the Mandala.
So you have to take food after making Mandala,
7. Athri:
A Brahmin should sit on a seat keeping his feet on earth. One who sits like
that and eats in silence gets the same effect of not taking food for three days.
A Brahmin who keeps his legs on a seat, and puffs air by mouth on the food
to cool it down, gets the sin of eating the meat of a cow.
8. Manu:
He who eats facing east gets long life. He who eats facing south gets fame.
He who eats facing west gets wealth. He who desires truth should face north
while eating. He who has his Pithrus (manes) alive should not face the south
while eating. Facing north, while eating is dear to the manes. You should not
eat food wearing a turban or with slippers. This would be classified as
Aasuram (demonic).
9. Apasthamba:
A Brahmin should wear Pavithram in his right hand while eating food. The
man who eats with pavithram will not be affected by bad effects of food. A
pavithram made of gold is much better; It could be made of Durbha grass
also.

XXXVI. Bhojana Pathrani (Vessels for eating food)

1. Yoga Yagnavalkya:
Food can be taken in leaf, or vessels made of Brass, Silver or Gold.
Depending on the financial status people can make their choice.
2. Prachetha:
Brass Vessel is prescribed only for a house holder. A sanyasi or a
Brahmachari should not take food in a brass vessel. They also should not
take oil bath or eat Thamboola (Betel leaf).
A householder can take food in a brass vessel or leaves of Jack fruit tree,
Mango tree, Banana tree or Bilwa tree and would attain the effect of
performing Chandrayana.
He should not take food in leaves of Palasa tree or lotus. If he eats in such
leaves, he has to observe Chandrayana.
Sanyasi and Brahmachari can take food in Palasa leaf or lotus leaf. They
would get the effect of observing Chandrayana by doing that.

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3. Smrithi Chinthamani:
A householder can take food in a clean brass vessel with weight less than 20
palas. He can take food of any quantity in plates weighing above 20 Palas.
4. Vyasa:
If we take food in our hand, cloth, steel vessel, copper vessel or leaves of
Banyan, Peepal or Vata (Yerukku in Tamil) leaf he has to observe
Chandrayana.

XXXVII. Bhojana Karana Vidhanam (Method of taking food)

1. Manu:
Food should always be worshipped. We should never find fault with food. The
Food that has been worshipped increases the strength and virility of people.
2. Sumanthu:
Food should be served with a ladle and not with hand. You have to worship
the served food and do aposanam.
3. Vyasa:
We have to first salute the food and then with folded hands pray "Let me get
food like this for ever."
4. Gobhila:
After worshipping food with Vyahruthis and Gayathri, in the morning we
should circle it with water telling "Ruthanthwa sathyena Parishanchayami"
and in the evening "Sathyam thwarthena Parishanchayami." The remnant of
the water which is used to circle the food should not be taken in. If by mistake
we drink it, then we have to do Chndrayana. If we touch the food and spread
it without doing Aaposanam (taking a sip of water), then the food is equivalent
to meat. If you eat then, then we have to observe Chandrayanam.
5. Sounaka:
We have to swallow (not bite) cooked rice five times chanting the five names
of Vayu (air) each with Om in the beginning and Swaha at the end. We can
push the food inside with the toungue but not bite with teeth.
6. Smrithisara:
We have to take small quantities of rice with thumb, centre finger and ring
finger and perform Homa to our face along with the chants. Om Pranaya
Swaha, On Apanaya Swaha, Om Vyanaya Swaha, Om Udanaya Swaha and
Om Samanaya Swaha.
7. Parasara:
After Parishechanam (sprinkling water round the leaf or plate) and after
washing the hand with Udharani (spoon), holding the plate or leaf with the left
hand, and after doing aapochana (drinking small quantity of water), you have
to perform Prana ahuthi (worship of our own soul) to the five Vayu devathas,
You have to be silent and should not bite the rice with your teeth.
8. Ahnikasara Sangaraha by Krishna Bhatta
The Pranahuthi (worship of the soul) should be performed with the left hand
touching the leaf or plate. Pranahuthis are five in number, followed by one
Athma ahuthi and seventh is Ahuthi to Brahman The six ahuthis are

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addressed to Surya, Soma, Agni, Vayu and Parjanya,. This was got from a
dilapidated palm leaf and is not being practiced presently.
9. Athri:
Drinking water, Payasa or Aapochana with sound is equivalent to drinking
alcohol.
10. Vyasa:
Silence means not talking. We should not talk in any language including
Sanskrit. We can sing or meditate on Lord Vishnu but not any other Gods.
The words of Apasthamba are that we should not chant God's name when we
are unclean. When we are eating we are Uchishta (half eating) and so we
should not think of any other Gods. When we are eating every hand full of
rice we have to say Govinda, Govinda. There need not be any doubt, whether
we can chant it when we are unclean. For Lord Vishnu is greatly pure. A
householder need not remain silent during entire meals but only till he
completes the Pranahuthi. But we should talk according to Dharma and
should not talk anything which leads to stoppage of taking food.
11. Shandilya:
Householders need not observe silence during meals. They should do
upachara (pleasant words requesting to eat more) for those who are taking
food with them.
12. Markandeya:
With concentration first we have to eat a sweet dish. Salty and sour food
should be taken in the middle and bitter and Thuvarpu (Tamil word) things
afterwards. You have to first take fluids, in the middle hard things and in the
end liquids. A man who takes food like this would be healthy and strong.
13. Aapasthambha:
Sanyasi should take eight hand full of food, Vanaprastha sixteen handful of
food and householder 32 hand full of food. There is no limit to Brahmachari.
14. Bhodhayana:
You have to do Uthrapochanam (taking small quantity of water after meals),
chanting "Brhamani mama Amruthathwaya". This indicates we are joining the
soul to the body; He who does this is greater than one who performs all
rituals.
15. Parasara:
The food taken by one wearing a turban, or eaten facing the south or keeping
his hand to the left side or eaten standing is eaten by Asuras.
16. Vyasa:
He who eats food keeping it in his own hand or eats with great sound or eats
with spread fingers is eating food similar to beef. You should not take food
sitting on elephant, horses, Chariot, vehicle and camel. You should not eat
food in the middle of a cremation ground, temple or in bed. We should not
take food which is kept in hand or is on the seat. You should not eat with wet
cloths, wet head and without sacred thread. You should not take food with
stretched legs, or keeping on hand on the thigh or keeping hands on the leg
or sitting on a cot.

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You should not take food with head covered with a cloth or keeping food on
our lap or wearing only one cloth or wearing slippers and sandals or sitting on
an animal hide or sitting on a seat covered with leather. Suppose we take one
handful of rice and eat half of it, the other half should not be taken. You
should not drink water that is left out in the vessel. We should not eat
vegetables and fruits cutting them with teeth. When we are taking food in a
company you should not eat faster than others but adjust your speed of
eating. You should not waste rice. When we are in the process of eating, we
should not go anywhere. If we happen to eat food which is fallen in the
ground, we have to observe Chandrayana.
17. Manu:
We should not eat food along with our wife. We should not see our wife while
she is eating. We should not see her while she is sneezing or yawning or
when she is sitting listlessly.
18. Athri:
If Ghee is not added to the Pranahuthi, it should not be added later. But if it
was added before Pranahuthi, it can be again added later.
19. Yama:
When a company of people are taking food together if for reason of love or
fear or due to financial status, food is served differently to people by an
individual, then he will be subject to Brahma Hathi dosha (Sin of killing a
Brahmin)
20. Gomila:
If when people are taking food together, even if one man leaves off touching
the food and gets up, all others should stop eating and get up.
21. Parasara:
When people are eating together the sin committed even by one sinner is
transferred to every one. There is no sin committed in splitting the group in to
more than one.
People say that a company of people taking food can be split by fire, ash,
pillar, water, door and way.
22. Smrithi Rathna:
We should not eat on the bed. We should not eat food keeping it on hand or
on a seat. You should not blow our nose while eating. We should not angry or
shout or turn attention some where else or chide children or see dog or
Chandala while eating. We should not ea in the middle of dirty people or eat
when others who are not eating food are seeing us or at unseemly time or the
food mixed with poison. We should not take food without performing
Vaiswadeva. If some body spits on our plate or half eaten food of others fall
on our plate, then the food in our plate should be thrown out, the area
cleaned with cow dung, and then we can take food in another plate after
doing Parishechanam again. There is no sin in doing like this. When
Brahmins are taking food together, if one Brahmin touches another, then that
food should be thrown out. If we do not do it, later we have to chant Gayathri
108 times. If we become thirsty while taking food, we can drink water with the

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left hand. But at that time we should touch our leaf or plate with right hand. If
we do like this that water is equivalent to nectar. If we do not touch the plate
with right hand, then the water is equivalent to blood.
23. Yama:
Cooked rice and other vegetables are to be served only by ladles. But fried
food and fruits can be served with hand.
24. Vyasa:
When we are eating or worshipping God or carrying out good functions or
meditating or doing Homa or in the middle of a crowd, then we should not
blow our nose nor spit from the mouth.
25. Pulasthya:
A wise man should not take food without leaving a little bit. He should keep
remains of every food that he eats. But Curd, flour, Ghee, fruits or milk should
be completely eaten.
26. Parasara:
If we find that the food that is affected with worms, fly or hair, they should be
removed, water sprinkled on them and ash sprinkled over it and then the food
can be taken.

XXXVIII. Bhakshya Abhakshya Viveka (Food those can be eaten and those
which cannot be eaten)
1. Manu:
A Brahmin is killed by the God of death due to his not learning Veda, not
practicing rituals, laziness and due to sin in eating.
2. Apararka:
Some food belong to bad species, some have bad effects, some become bad
over time, some become bad due to company, doubtful food and some have
bad character,. These types of food should not be eaten. Garlic, Drum Stick,
onion, mushrooms, brinjal, stem of lotus and Bottle gourd belong to bad
species. Just because a food is seen by a debased human being it does not
become bad. All food in which ghee or oil is not added, get spoiled over time.
Cooked rice also becomes bad over time. Curd, Fried food and honey do not
get spoiled over time. Food in which toddy or garlic is added and food in
which the first ten days milk of a cow is added are bad food. They should not
be eaten. Those food which are doubtful, should not be eaten. The cow's milk
of the first ten days has a bad character.
3. Parasara:
Milk of the first ten days, white garlic, white brinjal, Grunjanam (?), onion, gum
of a tree, property of a temple, mushroom, milk of a camel, and goats milk
should not be eaten or drunk. If taken without knowledge, we have to starve
for three days and on the fourth day take Panchagavyam.
If White Garlic or white Brinjal is eaten, we have to starve for three days and
take Panchagavya on the fourth day. But if we eat black Brinjal or red onion,
we have to only starve.

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4. Devala:
Even though it is resin, we can eat Asofotida and incense in our food. A man
who eats Coccinea, Kalinga (?), lotus stem and Iluppai Poo (?) would not
think of Lord Vishnu when he is about to die.
5. Sumanthu:
Garlic, Onion and Grunjana are different forms of onion. If you eat them you
have to Chant Gayatri Mantra 1008 times. If again done, this should increase.
Any savory or rice to which ghee or oil is added can be eaten, even if it
becomes olds. Similary the remnant of the Havis can be eaten, even if it is
old.
5. Manu:
Any food which has become sour over time should not be eaten by a
Brahmin. But if it is washed with water, it can be eaten. This is told in cases
when no other food is available. But the sourness will not make curd unfit. We
can drink the milk of cow, goat and Buffalo. If you happen to drink the milk of
any other animal you have to starve. To the man who eats Gooseberry fruit at
night, fame, wisdom and passion will reduce. So Gooseberry should not be
taken at night. Fried grain should not be eaten in the day time. In the night
curd, Paddy, fried flour and food prepared by Gingelly should not be eaten.
Sour food, Ginger, curd, gruel, gingelly and Saaka (?), should not be eaten at
night. If he eats, then he would get the sin of making love to women in
periods and his form, words and wealth would be affected.
Tender coconut water and Sugarcane juice which is kept in a bronze vessel
should not be drunk. Milk and curd kept in a copper vessel should not be
consumed. Milk or ghee in which salt is added should not be consumed,
because they are equal to toddy. You should not put salt when others are
seeing but it can be added by adding it with some other food. If Agasi leaf
(Agathi keerai), Thulasi (ocimum), Gooseberry and Chundakay (A species of
brinjal) are in the stomach of a person, Lord Vishnu is near him. He who eats
Savories, food and Chutneys after touching them and chanting "Om Namo
Narayanaya" would reach heaven. If you happen to eat the food given by
Sanyasi, or which is in the vessel of a saint or which is sent by a saint, then
you have do Chandrayana.
People eating the food of a proud man, a foolish one, man without character,
man with a crooked mind or man who does not bother about anything, gets
Sin of Brahma Hathya (killing of a Brahmin). So we should not accept food
from such people. People who do not wear sacred thread, blind man, sinner,
man who has not learned Vedas, man who sells virgins, poor man, fool, man
who insults a Sanyasi, man who performs rituals to those who do not have
right to perform, Man who does not have respect, man who tills the ground,
Man who does bad acts towards Gods, Man who finds fault with Vedas, Man
who wears iron ornaments belonging to Gods and man who sells Soma latha
are debased people, So their food should not be eaten.
6. Bharadwaja:
If you eat food from,a Man who does not do rituals and man who does

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banned acts, then you have to observe fast for one day.
7. Parasara:
If you eat food from one who follows all rituals and one who has learned
Vedas, then the sin committed by us during one day is removed.
8. Sathathapa:
You should not eat food from a householder who does not do Homa in
Oupasana fire. He is a sinner,
9. Vishnu
Six Pranayamas is the redemption for eating meals in Sradha. One who eats
food in Sradha, should chant Gayathri and drink water 10 times before doing
evening Sandhyavadana.
10. Vyasa:
In case of solar eclipse food should not be taken within four yamas of the
start of eclipse. In case of lunar eclipse, it is three yamas. This rule is not
applicable to children, old people and patients.
In the day before a lunar eclipse we should not take food. In case of Solar
eclipse, we should not take food in the previous night. If a Brahmin due to
ignorance takes food in a place where he should not take food, he should
observe Kruchram (?) for one year.

XXXIX. Bhojanathara Karyani (After meals activities)

After taking half the water in the hand chanting "Amruthabhidanamasi (Let
everything become nectar)", the other half of water should be poured on the
Bali Chanting the mantra "Rourave.
Rourave Punya nilaye padmarbhudhani vaasinaam,
Ardhinaamudhakam datham akshayaa mupathishtathu.
To those people who live in the hell called Rourava for a long time,
This water is poured so that they would get undying satisfaction.
After this we have to move away from that place and gargle 16 times. The
water should be spit towards our left side because the Gods live on the right
side of the Brahmins. Gargled water should never be spit on the right side.
1. Gouthama:
After doing Aachamana, we have to again do Aachamana and three times
chant the Rik "Ayangou " or "Thruptha". Then we have to rub our hands on
each other and touch our eyes with the thumbs of both the hands. He who
remembers the king Saryathi, his Daughter Sukanya,, his son in law sage
Chyavana, Indra and Aswini devathas after the meals will not get any disease
of the eye.
2. Vyasa:
After eating food, we should assume a comfortable pose and then pray to the
food. Then we should read, Puranas and Vedas.
3. Daksha:
Between 1.30 PM to 4.30 PM we have to read and learn Vedas, Puranas and
Sastras. Then only we should think of the problems of our family. After this
we should go to the river bank to do evening Sandhyavandana.

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4. Sankha:
While learning Vedas, Puranas and Shastras, we should meditate on Lord
Vishnu in the physical form as well the spiritual form. We should never sleep
in the afternoon. We should not make love with a woman in the day time. By
such sleep your life span would be reduced. Making love in the morning
destroys the effect of good deeds done by you. We should not unnecessarily
talk and never talk bad about others. You should offer good betel leaf, good
betel nut and lime to other Brahmins and also take it yourself. This has to be
done after meals. Taking Thamboola always would cause bad effects on the
body. Also life span, wisdom, strength, alacrity and power of passion would
be reduced. Also the toungue will become insensitive to the taste of food.

XXXX. Rathrou Karthavyani (Duties at night)

1. Vyasa:
After offering Homa in the fire, do Vaisvadeva and divide the food remnant of
the Yagna among family members. Dry both feet and then go to sleep.
2. Bodhayana:
One Ahuthi in the Oupasana fire done in the evening is equal to giving in
charity Mountain equivalent gold, performing hundreds of Vajapeya sacrifices
and performing the marriage of one crore virgin girls.
3. Shandilya:
The God should be worshipped with large quantity of variety of food both in
the morning and evening and various offerings should be made to the God.
4. Sounaka:
In the first part of the night, meditation, yagna and worship of God etc can be
done. We can also practice Vedas and take meals. But practice of Vedas and
taking meals should not be done in the dead of night. Similarly in the last part
of the night i. e in the early morning, meditation, yagna, practicing Vedas and
worship of God can be carried out. But you should not take meals.
5. Daksha:
The early part of night and the last part of night should be spent on learning
Vedas. The middle period can be spent on sleep. The one, who does like this,
reaches the world of Brahma.
6. Gargya:
You should sleep in the bed which is comfortable to you turning to your left
side. Sleeping with left hand below oneself gives long life. Sleeping with face
upwards gives strength. In our own house our head should face east while
sleeping. In father in law's house the head should face south and in places
other than our home, we have to keep the head facing west. We should never
sleep with our head pointing towards north.
7. Rathnavali:
We should keep water in a pretty pot up o the rim on the side of our head.
Before sleeping we should protect ourselves by using Veda Mantras and
Garuda Mantras. In the night we have to chant Rathri Suktha, remember
about the saints who sleep well, do salutations to Lord Vishnu and then sleep.

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8. Manu:
The householder should make love to his wife in the period when she will
conceive. (Ruthu Kala). If he has desire to make love other than this time, it
can be done during all time except during her periods.
9. Bhodhayana:
We can make love to our wife in the later part of the night also. When we are
sleeping we should think of Agasthya, Madhava, Muchukunda, Kapila and
Astheeka who are the great sages who sleep well. We should wash our feet
dry it, do Aachamana twice, think of Lord Vishnu and then sleep,
10. Vyasa:
These rules of procedure and rituals should be performed daily. This would
lead to all good things in the world. He who does not observe these rules due
to non belief or due to laziness will be born as a crow in the next life and also
would suffer in many types of hell. For getting a pleasant life, no special
Dharma other than these Varnashrama Dharmas have been mentioned in the
Sastras. So for pleasing God these rules of life should be observed without
fail. This is what has been told in the Sastras.

Thus ends the Ahnika Prakarana in the Samkshepa Dharma Sasthra.

C. Asoucha Prakaranam [Details of Taint]

I. Asoucha Sabdhartham (Meaning of the tainted period)

II Asoucha Sandhyopasana Vidhi (Rules of Sandhya Vandhana during tainted
period)
III. Asouche Thyaja karmaani (Rituals which should not be done during
tainted period)
IV. Sadhya Asoucham (Asoucha beginning)
V. Durmruthaanaam Samskara (Ceremonies for those who die badly)
VI. Garbhasthravadhi nimithasoucham (Taint due to abortion)
VII. Shishmaranedha Vichara (Taint in case of baby's death.) 8
VIII. Khananadhi samskara (Practice of burial)
IX. Kanya marana Asoucha (Taint in case of death of unmarried girl)
X. Upaneetha Asoucham (Taint for death after sacred thread ceremony)
XI. Datha puthra Asoucham (Taint for adopted son)
XII. Tri rathra Asoucham (Three day taint)
XIII. Pakshinyaasoucham (Taint for one and half days)
XIV. Eka dina Asoucham (One day taint)
XV. Anekasoucha Sannipathe Asoucha karma (Rules of Multiple Taints)
XVI. Athikratha Asoucham (Taint after lapse of time)
XVII. Jana Marana Sambhave Dina Nirnaya (Fixing day of Death or Birth)
XVIII. Asoucha Sangraham (Summary of the different type of taints)

(Among Hindus a taint period is to observed by parents, other relatives and

clan members if a death or birth takes place in a family. This taint is of

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different types. Since this knowledge was with the elder generations, slowly
this knowledge is disappearing. This chapter deals in detail about the type
and period of the taint as well as its applicability to different relations and clan
members.)

I. Asoucha Sabdhartham (Meaning of the tainted period)

1. Sankha:
During the tainted period, we are not supposed to get or give charity, not
supposed to get compensation, not supposed to do Homa or learning of
Vedas or perform rituals to please manes. But we can do Pinda dhana aimed
at the Pretha (dead body). (This is done during first days after death)
2. Vignaneswara:
Asoucha (Taint) is a special concept in man which can be got rid of over time
and by bath, in which he is permitted to do rituals towards the dead body and
in which he is banned from learning of Vedas, worship and Homa.
3. Sangraha:
That surprising thing called Asoucha creates taint in man and becomes the
cause to him to do Pinda and Udhaka and which vanishes over time and by
bath.

II. Asoucha Sandhyopasana Vidhi (Rules of Sandhya Vandhana during the

tainted period)
Brahmins do not have Asoucha (taint) when they are performing Sandhya
vandana. It will come after that. In the houses where Agnihothra (Fire
sacrifice) is being done, to the man performing Agnihothra, Asoucha is not
there during the time when he performs Agnihothra. The taint comes after
that. Brahmachari is always exempt from Asoucha. But the man who does
Agnihothra should not touch those having Asoucha or eat along with them.
1. Pulasthya:
Both in case of taint of death or birth, Sandhya vandana should not be
abandoned. The Sandhya vandana mantras should be thought of within the
mind and not chanted. The Mantras of Pranayama should not be even be
thought of within the mind. Pranayama should be performed without Mantra.
2. Vyasa:
In the Sandhya vandana which is performed during Asoucha period, the
water oblation should be done along with oral chanting of Gayathri. After that
you have to do Athma Pradakshina (Perambulation of one self), do Tharpana,
meditate on the Sun God and chant Gayathri 10 times.

III. Asouche Thyaja Karmaani (Rituals which should not be done during the
tainted period)
1. Manu:
Both in the case of death taint or birth taint, we should take food in the house
of people with Asoucha. The man with Asoucha should not do charity, Homa
and recitation of Veda during this period.

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During this 10 day period, worship of Gods should not be done. He should not
do rituals aimed at manes, give charity or do chanting of Mantras.
2. Kanwa:
If we do not get another Brahmin to do Agnihothra on our behalf, we can take
bath and perform the Agnihothra along with wet cloths, till we complete the
ritual we do not have any taint. Then only we get Asoucha.
3. Brahaspathi:
The Oupasana (Vedic maintenance of domestic fire) should not be
discontinued during birth and death taint, or when we are sick or when we go
to a foreign place or when we take food in the Sradha (worship of manes). It
should be got done by another Brahmin.
4. Kanva:
Body cleanliness, Aachamana, bath, rules for taking food, taking bath when
we touch things that should not be touched etc should be observed in the
Asoucha period also. When you get Asoucha, even the things that you
posses become tainted. When your Asoucha period is over, they
automatically become clean so you should not posses them during Asoucha
period. Even if we sprinkle water they do not become clean. Curd, milk, ghee,
vegetables, flowers, mustard, medicines, fire wood, tubers, fruits meat,
honey, water of the well, skin of deer, can be taken by others with permission
of the owner
5. Sangraha:
In times of danger, the rules of Asoucha do not apply.. So during the Asoucha
period, if we are sick or in any other danger, we can do all activities to get rid
of the danger.
6. Parasara:
The wealth given during war, Yagna, marriage, Sankramana (month
beginning), eclipse, during death and after birth of children would give rise to
pleasures. Even if these happen during night, charity can be given or taken.
During other times charity should not be given at night.

IV. Sadhya Asoucham (Asoucha Beginning)

1. Daksha:
Asoucha can be of the duration of one day, one and half days, three days,
four days, six days, ten days, twelve days, a fortnight, month, till death or for
five days.
2. Yagnavalkya:
As soon as you hear about Asoucha that affects you, you should take bath
along with the cloths that you are wearing at that time. The Asoucha that lasts
till you take bath is called Sadhya Asoucha. Vedic Rithviks who participate in
a Yagna, Deekshithas (people who do Yagna), People who do Sathra yaga,
Brahmachari, People who observe a Vrutha after doing Sankalpa, People
who are giving charity and people who have realized Brahman are said to
have Sadhya Asoucha only. Also people who are giving Dhana, people who
are marrying, People in the midst of Yaga, People involved in war, People

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when the country is being attacked also undergo Sadhya Asoucham only.
3. Brahaspathi:
For people who are Naishtika Brahmachari (who have not married at all),
Vana Prastha, Sanyasi and for Brahmachari there is no taint because of
death or birth.
4. Sangraha:
If Asoucha happens after the start of giving money to Brahmins, People who
are observing Sradha, People who are giving Dhana., Homa, Thapas and
Yaga, for them it is only Sadhya Asoucha. In case of taint due to death they
have to take bath but in case of taint due to birth, they need not take bath.
5. Smruthyartha sara:
The Yaga begins once we choose the Rithviks, do Vrutha and Sathrayaga.
The marriage ceremony begins with Nandi Sradha. The Sradha begins with
cooking of food or when we choose the Brahmins. In all these cases after the
beginning till it ends there is no Asoucha.
6. Bodhayana:
Once we chant Pranava and Vyahruthees and do Sankalpa for Veda
Parayana, we cannot stop the chanting in the middle. So till it ends there is no
Asoucha due to death or birth.
7. Smruthyantha:
If the marriage ceremony begins and if either of the parents die, then the
marriage ceremony including Sesha Homa should be completed and then
only we have to begin the rituals of death.
If after marriage and before Sesha Homa one of the couple dies then Sesha
Homa should be completed and then only cremation has to be done.
8. Shadtrisanmathi:
When Brahmins are taking food, if Asoucha comes to the man who does the
Kriya, then we should request our friends who do not have Asoucha t o serve
food and ask them to do Aachamana from water brought from other houses
and complete the ritual.
9. Vishnu Purana:
In case of Sradha which is seen by a women in periods or women who has
given birth to a baby (within the stipulated time) or Person with Asoucha or
Person who has carried a corpse, then neither the manes nor the Devas take
food.
10. Parasara:
In case of death because of falling from a mountain or due to fire or when
death occurs in some other country, death of a child or death of a Sanyasi,
there is only Sadhya Asoucha (only ritualistic bath).
11. Budha Vasishta:
During eclipse there is no Asoucha due to birth or death. It comes only after
the eclipse.
12. Samgraha:
In case of death of the son in law, for the father in law and the mother in law
or in case of death of sister's husband to the brother in law or in case of death

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of Yajaka for the Yajya or in case of death of disciple to the teacher or in case
of death of a student of a class to the son of the teacher or in case of death of
Yajaman (Kartha) to the rithvik, there is only Sadhya Asoucha.
13. Parasara:
In case of death due to failure of crops or death due to calamities, dangers,
pestilence, flood etc, the Gnathis (paternal clan members) will have only
Sadhya Asoucham. In case of death of an artist, carpenter, ironsmith,
doctors, servants and maids, barbers, kings, people who have learned Vedas
Sadhya Asoucham is prescribed.
14. Brahaspathi:
He who fights boldly and dies according to the Dharma of Kshatriyas (royals)
has a death which is similar to the end of a Yaga. In such a case there is only
Sadhya Asoucham.
15. Yagnavalkya:
In case of kings or those who die due to thunder o those who sacrifice their
life to save a Brahmin or cow or those who die in war and in case of the
favourite priest of the king only Sadhya Asoucha is prescribed.
V. Durmruthaanaam Samskara (Ceremonies for those who die badly)
1. Parasara:
Sadhya Asoucha is prescribed for death of a young boy or to the one who is
abroad, sinner and Sanyasi. It is also prescribed for those who commit
suicide using fire, hanging and jumping in water.
2. Samgraha:
Taint (Asoucham) is not there in case of the death of Eunuch or sinner or a
Sanyasi who later gave up Sanyasa or he who does not follow Dharma or a
man who wastes his life or prostitute or he who does not belong to any stage
of life or thief or the one who causes abortion or lady who kills her husband or
those who commit suicide. To these people death ceremonies are to be
performed without Mantra. Their family members do not have taint
(Asoucham). One year after their death, a ritual called Narayana Bali is to be
performed.
3. Vyasa:
For those, who die using a sinful means, after one year perform Narayana
Bali and start the after death ceremonies. After this there is a three day taint
(Asoucham). On the second day putting the bones in water, third day Udaka
Dana and fourth day Sradha has to be performed.
4. Angeras:
To the one who attains cruel death, Narayana Bali should be performed after
one year or after three months or six months and rituals have to be
performed. The after death rituals in this case are different. After one year
Narayana Bali has to be done after performing Prajapathya Kruchram,
Athikruchram, three Thaptha Kruchrams and Chaandrayanam. Since there is
no certainty of our life span, the rituals can be performed after 6 months but
with double of what has been told above. In case of three months, three times

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the above should be done. In case of three fortnights, it should be four times
and for immediate performance it should be five times. (Particulars of these
Kruchrams (mortifications) are given in last chapter)
VI. Garbhasthravadhi Nimithasoucham (Taint due to abortion)
1. Parasara:
In case of abortion, the mother has birth taint for number of days equal to the
number of months that the foetus was in her womb. An abortion occurring
within 4 months is called Sravam (Oozing) and that which occurs after 5 or 6
months is called patham (falling) and that which occurs after 7 months is
called Prasavam (delivery). After 7 months the mother has to observe birth
taint for ten days.
2. Dasaka:
For abortion within three months, the mother has birth taint for three days.
That which occurs after 4 months but before 6 months, it is number of days
equaling the number of months and in case of abortion after 7th month, a full
ten days birth taint has to be observed.
3. Sangraha:
If a girl baby is born, the girl babies brother, father, brother of father, his son,
grand father and grand father's brother have to observe 10 days taint.
In case of birth of a male child, all the members of the paternal clan will have
ten days birth taint. In case of female child, the parents, the grand father, their
father and brother as well as the brothers of the father only have to observe
the ten day birth taint. Other clan members need not observe.
There are two types of birth taint - One where nobody should touch us and
other where we are not eligible for rituals. Mother has full taint (no body
should touch her) but in case of father he can be touched after he takes bath,
but he is not eligible for doing rituals, which are not of personal nature. He
can do Oupasana, Vaiswadeva etc. In case of the members of the paternal
clan, the untouchability taint is never there.
In case of birth of a male child, the people of the paternal clan of the child do
not have untouchability taint. But they do not have the permission to do some
rituals. The father and mother have taint. Once the father takes bath after
hearing the child's birth, the father does not have untouchability taint. The
people of the clan, father and mother have equal untouchability taint. When
they take bath after 10 days, they get rid of the taint. But mother has taint till
the day she is allowed to touch the pots. Though father gets rid of the taint,
he does not have permission to do ritualistic acts till the taint goes away from
his wife. In the Kali Nishidha Prakarana, it is told that the taint should not be
reduced or removed depending on the leaning of a Brahmin. The
untouchability birth taint is for 10 days. In case of male birth, the father does
not have permission to do rituals for 20 days and it is 30 days in case of
female child. But these can be modified as per the clan customs.
4. Markandeya:
Six days after the birth of the child, the relations have to celebrate. This would

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bring happiness to the Goddess called Janmadha. The ladies should sing
during this occasion. The men should be armed and keep awake during night.
Similar festivities should be observed on the tenth day also. This protects the
child.

VII. Shishmaranedha Vichara (The taint in case of baby's death.)

Both in case of death taint and birth taint, people with taint should not touch
each other. If they touch unknowingly they should observe Santhapana
Kruchram. If they do it knowingly they should observe Prajapathya Kruchram.
(Refer last chapter for particulars of Kruchram)
1. Manu:
If the baby dies within ten days of its birth, the people of the clan do not have
death taint but only birth taint.
2. Vyagra:
If a baby dies within ten days, then the parents need to observe only the birth
taint for ten days. Sarathapa says that even they do not have death taint.
3. Yagnavalkya:
If the child dies before breaking of teeth, the clan people have only Sadhya
Asoucham. From that time till the babies Choula (first hair cut) they have taint
for one day. If the baby dies from third year to seventh year they have three
day death taint. If the child dies after the sacred thread ceremony, they have
ten days death taint. If the child dies on the tenth day after the birth, the
parents have a taint for another additional two days. If the baby dies on the
sixteenth day, the parents will have three day death taint. This is not
applicable to the people of the clan. For the death of the baby after ten days,
the parents and the baby's brother have ten day death taint.

VIII. Khananadhi Samskara (The practice of burial)

1. Karma Pradheepka:
An unmarried girl or young boy who dies before twenty three months after
birth, should be buried. After 23 months they should be cremated,
2. Madhaveeya:
If a child who has not completed 2 years and is cremated then the members
of the clan will have three days taint.
3. Angeeras:
For the child to which teeth have not formed and dies before Choula (first
crop), then the members of the clan will have three day taint.
4. Shadaseethi:
If the child dies during first or second year but after Choula, then the
members of the clan will have three day taint. In case of child above three
years of age, whether Choula is done or not, the members of the clan should
do Udhaka Dana for three days without Mantra. They should also have to do
Pinda Dana. After eight years of age, pinda Dana should be done for ten
days. The Pretha Pinda should be given out without Durba Mantra.
Cremation, Udaka Dana and Pinda Dana should be done along with Asthi

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Sanchayana after five years of age without Mantra. After six years of age till
the sacred thread ceremony, the Samskara should be done following garcha
tradition, and then Thiolodhaka, Pinda Dhana, Nava Sradha and Shodasa
sradha without Mantras. After the sacred thread ceremony, the cremation
should be done using the Pithru Medha tradition with chanting of Mantras and
the rituals carried out.
Within 8 years, the pashana Sthapana (consecration of stone) should be
done followed by Udhaka Pinda dhana but there is no sapindeekarana.
In case of the married boy, above seven years of age and unmarried boy
above 12 years of age, Sapindeekarana should certainly be done.
In case of unmarried girl, male child, and lads before marriage Pindodhaka
Kriyas should be done for three days. The death taint would be there for ten
days. The Pindodhaka Dhana should start from eighth day and completed
within ten days and Narayana Bali should be given on 12th day.
In case of male child: Unmarried girl, eunuch and the sinner Narayana Bali
should certainly be done. This should be done in case of Sanyasis also.
Udhaka Dana should be done after three years of age and Narayana Bali
should be done after four years of age.

IX. Kanya Marana Asoucha (Taint in case of death of unmarried girl)

1. Aapasthamba:
For the death of an unmarried girl before Choula (first hair cut), for the clan
members Sadhya Asoucha is prescribed. After choula one day taint and after
marriage three days taint should be observed.
2. Samgraha:
If an unmarried girl dies before Choula, the clan members would have
Sadhya Asoucham. If they die after Choula but before engagement, one day
taint. After engagement till marriage if they die the clan members should
observe three day taint. But if they die before marriage but after they have
their first periods, then they have to observe 10 days taint. If a girl dies after
engagement but before marriage, her clan members as well as the clan
members of her 'would be husband' should observe three days taint.
Understand that for a boy or an unmarried girl, their parents and brother will
have ten days taint.
3. Vyasa:
If a girl after marriage gives birth or dies in her father's house her relations will
have one day taint. The father, mother and brothers will have three days taint.
4. Deepika:
If a married woman dies or gives birth in her father's house, the parents
would have three days taint. Their children will have one day taint. It is not
necessary to enquire where she died.

X. Upaneetha Asoucham (Taint for death after sacred thread ceremony)

1. Deepika:
If a boy of age more than 8 dies before or after sacred thread ceremony, all

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the clan members will have ten day taint.
2. Manu:
When a death occurs after age 8, the clan members will have ten day taint.
In case of death taint Sapindas (clan members up to seven generation) will
have ten day taint. But Samnodhakas (Clan members beyond 7 generations)
will have only three day taint. Their brother's however will get rid of the taint
by a mere bath.
3. Parasara:
For a Brahmin who observes Agnihothram, Chants Vedas and observes all
aacharas (ritual rules of life) the taint is only for one day. If he does not
observe Agnihothra but reads Vedas and observes Achara, he has three day
taint, For a Brahmin who does not follow any of these there is a ten day taint.
He who has done errors in Karmas and birth, He who has left performing
Sandhya vandana. Oupasana and Aacharas, and who is only for name sake
Brahmin, has ten days taint, In Kali age Asoucha (taint) should fully be
observed.
4. Haaritha:
For death of the paternal clan members definitely Brahmins should observe
ten days taint period. You should not follow rules contrary to this mentioned
elsewhere.
A Brahmachari (unmarried person) should not do death ceremonies till
Sapindeekaranam to any one except his parents. If he does he should do
redemption and get sacred thread ceremony performed again.

XI. Datha Puthra Asoucham (Taint for adopted son)

1. Manu:
An adopted son does not attain the clan or get wealth of his biological father
and so he need not perform death ceremonies to him.
2. Mareechira:
The adopted son who attains a different clan, does not have anything to do
with clan relation ship, taint and wealth of his biological father. He gets full
rights in the adopted clan.
He should perform all these acts in the clan of the adopted father.
3. Smrithi:
When the adopted son, biological son and artificial son perform the death
ceremonies of their parents, if new moon comes in between, the pinda (rice
ball) and udaka (water) Dana ceremonies would continue. If others perform
they have to discontinue it on the new moon day. When the biological son
does death ceremonies for his parents, the adopted son who has gone to a
different clan also has three days taint. Similarly when the adopted son dies
(or birth happens in his family) his biological brother would have three days
taint. If the biological father does not have son or grand sons, the adopted
son who has gone to a different family has to do all death ceremonies from
cremation and observe parvana Sradha (annual death anniversary with
Homam) every year. The eldest son should never be adopted or given in

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adoption. The death or birth of children for an adopted son would entail only a
purificatory bath for his original clan members.

XII. Tri Rathra Asoucham (Three day taint)

1. Brahaspathi:
Three day taint is there in case of the death of Father in law, teacher and he
who performs sacred thread ceremony for you. Please note that if sacred
thread ceremony is done by some one outside our clan, he is also included.
Three days taint in case of the death of Mother's sister, uncle, mother in law,
father in law and he who teaches Vedas and the institutor of a sacrifice for
you...
2. Aangeeras:
Three days taint in case of death of father in law, maternal uncle, mother in
law, Uncle's wife, mother's father and mother's mother. Three day taint in
case of the death of the prathiyogis (relatives) maternal grand father,
maternal grand mother, maternal uncle, his wife, mother's sister. Daughter,
daughter's son, father's sister, our sister, our sister's son, mother in law,
father in law. In case of death and birth Samanodhaka (Relative connected
with water oblation beyond seven generations) as well as death of children
between three years till they wear the sacred thread in case of our clan, there
is only a three day taint. If our daughter gives birth, her father, mother and
brother there is three day taint. The man who observes three day taint should
shave himself, if the person who died is elder to him. If the wife dies before
her parents and there is a child then in case of the death of father and mother
in law, there is a shave and a three day taint for the husband. If there are no
children, then there is only one day taint. Women have three day taint in case
of the death of their brother, his son, mother of the co wife, sister's son (if he
has undergone sacred thread ceremony). It has already been told that wife
shares all the taint of her husband and not vice versa.

XIII. Pakshinyaasoucham (Taint for one and half days)

1. Samgraha:
In case of death of the sister of the mother, daughters, father's brother's
daughter, Sister's daughter, Father's sister, Brother's daughter, Daughter's
daughter, Daughter of the son,for the men and woman there is Pakshini
Asoucha (Taint for 36 hours) i. e. one night with two days only.
This taint comes due to sharing the same womb. There is no Pakshini
Asoucha in case of birth.
Gowathama says that this taint is not there in case of mother's sister. There is
only bath. Also there is no taint in case of the death of son of mother's sister
or his wife.
All taints of the husband are shared by their wives but husband does not
share all taints of his wife.
In case of the death of Father's brother, his son and daughter, Father's sister,
her son and daughter, mother's elder and younger sisters. Their sons and

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daughters, mother's parents, sister, her son and daughter, brother's daughter,
son's daughter, father's mother, father, daughter's daughter the taint is there
for the concerned woman and not her husband.

XIV. Eka Dina Asoucham (One day taint)

In case of the death of the step mother's brother, sister, daughter, their
daughters, sons, brother in laws, parents, son of the other wife of the father,
his son and daughter, Binna Pithruvyaya's sister (?), her son and daughter,
the man concerned has one day taint. In case of the death of the step
mother's brother, sister, their children, grand children, step mother's parents,
step mother's son, his son and daughter there is one day taint for the
concerned lady. This taint is not applicable to her husband.

XV. Anekasoucha Sannipathe Asoucha Karma (Rules of taint, when more

than one taint comes).
1. Parasara:
When one is observing a ten day taint, suppose another taint comes, this
would end on the day that, the first taint ends. This is true for taint due to birth
or death.
2. Devala:
When the ten day taint is being observed any taint coming in its middle will
end on the day that the first taint ends. But if the new taint comes in the last
Yama of the tenth day, it continues for another 3 days. This is true for ten day
taints only.
3. Aangeeras:
If a death taint comes in between a birth taint, or if a birth taint comes in
between a death taint, it would last till the death taint lasts. It means that the
birth taint is over only when death taint ends.
4. Usanaa:
If a smaller (insignificant) taint merges with a long taint, the long taint would
not get over with the insignificant taint. The long taint should fully be
observed. Then only the taint would go away.
5. Vyasa:
Yama tells that, If in between a three day death taint, a ten day birth taint
comes, the birth taint would go away along with the death taint.
6. Shankha:
If father dies in between the ten day taint due to the death of the mother, the
taint would go away after the tenth day after father's death. If the mother dies
in between the death taint of the father, after the ten day taint of the father's
death, one and half days taint (Bakshini Asoucha) should be observed.
7. Shada seethe:
The taint created by the death of the parents would not end by any other taint
which occurs before their death.
8. Aangeeras:
When one performs the rites from cremation and observes a ten day taint,

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suppose he happens to do cremation for another, the second taint would go
away when the first taint ends. But in case of death of parents, the full ten day
taint has to be observed. These will not be affected by any other taint.
9. Sangrahe:
When taint is being observed, if one becomes the father of the child or
happens to cremate some one else in the middle, the second taint should be
fully observed.
10. Prajapathi:
When you are observing a taint, if you become a father of a son, since you
have to do Jatha Karma, immediately taint comes to an end and along with
the first taint, the taint due to birth also will come to an end. If the wife gives
birth to a baby in between the ten day taint due to the death of parents, our
taint goes along with the death taint. But the wife's taint goes only after the
prescribed period,

XVI. Athikratha Asoucham (Taint after lapse of time)

1. Manu:
If you hear about the death after 10 days, there is only three days taint after
that. If you hear about it after one year, a simple bath will remove the taint.
2. Shankha:
If you hear the news of a ten day taint after 10 days, there is only three day
taint after that. But if you hear about it after one year a bath will suffice.
3. Vrudha Vasishta:
If you hear about a ten day taint after ten days but before three months, you
have to observe three day taint. If you hear about it, between three months
and six months, only observe for 36 hours. If you hear about it between six
months and nine months, you need to observe only one day taint. If you hear
it afterwards, a simple bath will suffice.
If you hear about a three day taint between third and tenth day, observe one
day taint. If you hear about a Bakshini taint (One and half day taint), after one
and half days but before ten days, you have to observe half a day taint. That
is if you hear in the day time, observe day time taint and if you hear it at night,
observe night taint. If you hear about a one day taint after wards, you need
only to take a bath. If the wife hears about her husband's death at any time,
she has to observe ten day taint. Proof of this is the statement, "Son and wife
will always have ten days taint".
4. Sangraha:
For the death of son not invested with the sacred thread, parents have taint
even if they hear about it later. Other clan members need not observe this
taint. In case of birth taint, if you hear it late, nothing needs to be done. But
the father whenever he hears it should take a bath.
5. Parasara:
If you hear about the death of clan members, who live outside the country,
there is no taint for one or three days. What needs to be done is taking of a
bath.

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6. Brahaspathi:
If there is a big river in between or when there is a mountain in between or if
people of that place speak a different language, it is considered as outside
country.
If the son who has to perform death ceremonies lives in another country,
even if it takes one year, he has to complete the death ceremonies. If you
hear about the death of a step mother, with in a year one has to do the death
ceremonies. If one hears about it after one year, he need to observe only a
three day taint.

XVII. Jana Marana Sambhave Dina Nirnaya (Fixing day of death or birth)
Kalpa says that if the death/birth happens in the first half of the night (night
starts after Sun set), it should be counted as having occurred in the previous
day and if it occurs in the second half, it should be considered as having
occurred in the next day. Another view divides the night in to three parts and
considers death/birth having occurred in the previous day, if it occurs in the
first two parts of the night. However if it occurs in the third part, it should be
considered as having occurred in the next day.
One Amsa is 10 Nazhiga (4 hours). In that we have to leave out previous
dusk for 3 nazhiga, and later dawn for the same period of time and the
remaining part as thriyama night (Night of three yamas). In that adding the
first part of the dusk, it becomes 18 Nazhigai (one Nazhigai is 24 minutes)
and this is considered as previous day.
Another view is that if death /birth happen after sun rise, till next sun rise, it is
considered as having occurred on that day. Please follow the belief based on
the family tradition. You should not eat or drink with a person with taint. If we
do, then the taint would come to us also.
If the dead body is in the village or in the home, you are not supposed to do
any religious action (daily rituals, rituals which happen to be done and
desirable rituals). If a dead body is there in a village with more than 400
Brahmins, there is no dosha, and rituals can be done. If there is a street in
between us and the dead body or if it can be approached only by a different
path or if it is in a different street, rituals including worship of Vishnu can be
done. In case the body is that of the sage, Sanyasi or Sidhas whose soul
enters a different body, there is no dosha due to the dead body.

XVIII. Asoucha Sangraham (Summary of the different type of taints)

i. Ten day taints
1. For the death or birth in the family of clan having ten day taint relation, we
have to observe ten day taint.
2. If the male child dies after ten days or if a girl child dies before marriage,
the parents, brother and step brother have ten day taint.
3. In case of a boy less than seven years without sacred thread or more than
seven years with the sacred thread, the members of the clan have ten day
taint.

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ii. Three day taint for men
1. Maternal grand father 2. Maternal grand mother 3. Uncle 4. Uncle's wife 5.
Father in law 6. Mother in law 7. Mother's sister 8. Father's sister 9. Nephew
wearing sacred thread 10. Daughter's son with sacred thread 11.
Samanodaka with sacred thread (relative connected with water oblation
beyond 7 generations) 12. Daughter who is married 13. Sister who is married
14. Biological father in case of adopted son 15. Biological mother in case of
adopted son 16. Son who has been given in adoption 17. The son belonging
to the clan who is above 7 years and before marriage with three generation of
clan relation 19. The son of the clan who’s first cropping (choula) has been
performed before 25 months for the death of all these people there is a three
day taint.
For Samanodaka (relative connected by oblation of water to the manes), less
than seven year old son whose sacred thread ceremony has been completed
or for boy older than seven years, there is three day taint in case of their
death. For all births in case of Samanodaka (relatives connected with water
oblation) there is three day birth taint.
iii. Bakshinyasoucha (Taint for one and half days) for men.
1. Father's sister's daughter. 2. Mother's brother's son and daughter 3.
Mother's sister's son and daughter 4. Sister's daughter 5. Daughter of
Father's brother 6. Daughter of son 7. Daughter's daughter 8. Daughter's son
9. Son of sister who is less than seven years and does not have sacred
thread. In case of death of all these people, men have to observe one and
half days taint.
iv. One day taint for men.
1. Brother, sister and daughter of step mother 2. Daughter's of the above
three. 3. Wife's brother 4. Daughter of father's step brother 5. Step brother's
daughter. 6. Father's step sister 7. Daughter or son of Father's step sister 8.
Parents of step mother 9. Daughters of the clan within three generations who
are above 25 months and below six years and not married. 10. Biological
brother in case of adopted son 11. Clan members of the biological family 12.
Father in law and mother in law who do not have any other children 13. Boys
above 25 months and below six years of boys who had not undergone first
crop (Choula) belonging to paternal clan.
v. Three day taint for women
1. Brother whose sacred thread ceremony is over 2. Brother's son whose
sacred thread ceremony is over. 3. Sister's son whose sacred thread
ceremony is over 4. Mother of the other wives of husband.. Three days taint if
death occurs to any of these.
vi. One and half day taint for women.
1. Father's brother. 2. Mother's sister 3. Mother's brother 4. Father 's sister 5.
The children of Sno1 to four. 6. Paternal Grand father 7. Paternal Grand
mother. 8. Maternal grand parents 9. Sister 10. Sister's daughter 11. Brother's
son. Death of any of these will entail One and half a day taint.
vii. One day taint for women.

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1. Son, daughter, brother, and sister of co wife's mother. 2. Their children 3.
Father's step brother 4. Father's step sister 5. Children of 3 and four 6. Co-
wife's parents. Death of any of these entails one day taint for ladies. The
people described above are men for whom Sacred thread has been
performed and Woman who are married. The taint for a woman does not
affect her husband.

Thus ends the chapter on taints in the Samkshepa Dharma Shastras.

D. Sradha Prakaranam [Details of Death and after Death Ceremonies]

I. Mumukshur Prayachitha vidhi (Redemptive acts to be done who is nearing

death)
II. Mumukshor Dhana Vidhi (Rules of Dhana for the dying soul)
III. Paryooshitha prayachitham (Redemptive acts for late cremation)
IV. Karthru krama (Order of eligibility for carrying out death ceremonies)
V. Agni nirnaya (Determination of the proper fire)
VI. Upavithadhi Niyama (Those acts which should be done with normal
wearing of sacred thread on the left shoulder)
VII. Pretha nirharana prakara (Method for carrying the corpse)
VIII. Dahana Prakaranam (Method of burning)
IX. Vapana Vidhi (Laws for shaving)
X. Dasama dina paryantha karthavyani (Rituals to be got done on tenth day)
XI. Karthru vishaye niyama (Some rules to be followed by the man who does
rituals)
XII. Dampathyo saha mruthyu krama (Rituals when couple die together)
XIII. Garbhini Samskara (Cremation of a woman in pregnancy)
XIV. Ekadasahe vrushothsarga (Vrushabha uthsarjana on the eleventh day)
XV. Shodasa Sradhani (Sixteen Sradhas)
XVI. Sapindeekaranam (Merging the corpse to the manes)
XVII. Sapindye Adhikarina (People entitled to do Sapindeekarana)
XVIII. Sapinda prakara (Method of doing Sapinda)
XIX. Pinda samyojana Vidhi (Rules for merging Pinda)
XX. Sothakumbha vidhi (Method of performing Sothakumba sradha)
XXI. Abdhika Sradham (Annual ceremony of death)
XXII. Soura mase thithi dwaya sambhava anushtana krama (Procedure when
two thithis occur in the solar month)
XXIII. Sradhe thithi kaladhi niroopanam (Analysis of suitability of Thithi to
Sradham)
XXIV Sradha kadhinaam vibhakthai pradhaganushtanam (Performance of
sradha separately by brothers)
XXV. Mala masa niroopanam (Particulars of Mala masa)
XXVI. Darsa Sradham (Amavasya Sradham/tharpanam)
XXVII. Ardhodhaya mahodhaya punya kala niroopanam (Finding out of
Ardhodhaya and mahodhaya punya kalas)

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XXVIII. Ashtaka Sradha niroopanam (Time for Ashtaka Sradha)
XXIX. Mahalaya Sradha Niroopanam (Particulars of Sradha during Mahalaya
Paksha)
XXX. Vrudhi sradha niroopanam (Sradha performed for progress -
particulars)
XXXI. Sradhe Desa kaladhi niroopanam (Differences in Sradha according to
time and place) - Some important points in Performing Sradha
XXXII. Sradha Prasamsa (Praising Sradha )

(Though most of us are familiar with most of the day to day rituals, few of us
know anything about death related rituals and after death ceremonies. This
chapter deals with these aspects in great detail.)

I. Mumukshur Prayachitha Vidhi (Redemptive acts to be done by one who

is nearing death)
1. Yagnavalkya:
Since due to health reasons it may not be possible to take bath, the person
dying should perform Gowna bath (Manthram Agneyam) as much as his
health permits,. These have been dealt in detail in Ahnika Prakarana section
of this book.
After taking bath he should wear the caste marks (Urdhwa pundra) before
starting the redemptive acts. It is told that even if the person wearing Urdhwa
pundra is a sinner, he would shine in the land of Vishnu.
He who applies sacred ash and Rudraksha Garland would reach the
presence of Lord Shiva. So before death, these have to be worn. If wise men
wear them they would get special blessings.
Afterwards he has to drink the water used to wash the feet of the God. Even If
we drink minute quantity water of Ganges along with leaf of Thulasi, Then 24
generations of our ancestors are saved from sin.
2. Parasara:
If we are not able to do the redemptive acts, they can be got done by other
Brahmins. When you are sick or you are weak, or you are suffering due to
drought or you are suffering due to war between kings, starving is the only
redemptive act. It is also the fire sacrifice at that time. Any act got done by
other Brahmins is same as doing it oneself.
Brahmins are the mobile waters and Saints are sacred waters. Water of their
words purifies sinners and removes their sins.
The devas agree with whatever is said by Brahmins, because a Brahmin is
the personification of the devas. His words are considered equivalent to
words from Vedas.
The man nearing death should spread Durba grass on the floor and lie upon
it. He cannot do any redemptive acts at that time. He should ask his
representative to do Dhana. Giving away a cow (Godhana) is considered as
very special and important. He who gives way a milch cow before death is
lead by that cow along the way to Brahma's world.

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Vyasa says that if one looses conscience or dies, the son who is to do the
death ceremonies or any other relation should do dhana for the benefit of the
dead person
Even if one does great sins or the nine types of sins, if he sees a great soul,
his sins would vanish. So at the time of death it is beneficial to see great
souls.
In whatever way they say "Govinda", sinners would get rid of their sins. Those
without sins would attain salvation if they utter "Govinda'
At the time of death if one chants, "Shiva, Shiva, Shiva", then the first chant of
"Shiva" removes all his sins and grants him salvation. The other two "Shiva"
chants are necessary but give happiness to the one who chants.
At the time of death the son should tell in the right ear, holy Sukthas (Vedic
chants), Mantras and names of Gods as well as Karna Mantra.
When the father is dying, the son should place the head of his father on his
right lap and keep on telling in his right ears, holy chants like Ashtakshara,
Panchakshara and Rama Shadakshara. This is the help that a son does to
his father. After the soul leaves the body, grass should be spread on the floor
and the body should be laid on it.

II. Mumukshur Dhana Vidhi (Rules of Dhana for the dying soul)
1. Bharatha:
Hey Dharmaputhra, between the earth and the land of Yama there is 86000
Yojnas (Each yojana is 10 miles). The terrain is difficult to travel. Sun would
be very hot. There would not be shade of trees. There would not be tank,
streams and wells on the way. There would not be villages or houses. Stones
and thorns would be strewn on the path besides burning sand. Only Dhana
(charity) would help you to cross this road. So we should do Dhana as much
as possible. This has to be done by the sons who do after death rituals. If
they do the souls will not suffer much in reaching the land of Yama.
2. Prachetha:
Cow, land, Gingelly, gold, ghee, cloth, grains, Jaggery, Silver and salt are
called the ten dhanas, which can be given. These can be given at time of
birth as well as death. Giving them away after death would give comfort to the
departed soul in the land of the dead. Giving them away at birth, gives long
and comfortable life to the child. For him who goes outside his country,
knowledge is his friend., for him who stays in his house wife is the friend, for
him who is sick, doctor is the friend and for him who is dying, Dhana is the
only friend.

III. Paryooshitha Prayachitham (Redemptive acts for late cremation)

1. Gargya:
When a person dies in the day time, he should be cremated within 10 hours.
If this is done it is not late. If cremation is not done within 10 hours, the body
becomes old. To cremate it, permission has to be taken from Brahmins, do
three Kruchrams (mortification), bath the body washed with Pancha Gavya

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(Mixture of cow dung, cow urine, milk, curd and ghee) and further bathed by
water and later sanctified by chanting of Pavamana Suktha. If this is not done
the entire after death ceremony is a waste.
2. Bhodhayana:
If a person dies in the day time, he should be cremated in the day time itself.
If he dies at night, he should be cremated before 9.45 PM. Afterwards
cremation at night is not permitted.
3. Smruthyanthara:
If one dies before sun rise in the morning, he should be cremated in the
morning itself.. If it is not done redemptive acts should be carried out. This
redemptive act is given by Vaikanasa. So if one dies in the morning, he
should be cremated in the day time but if one dies at night, he should be
cremated before 9.45 PM. If we do cremation in the day time for one who dies
at night, we have to perform redemptive ritual for late cremation. If one dies in
Kumba or meena rasi, he would get good after death life but his relations will
suffer. So we have to do Dhanishta Santhi for those dying in Avittam,
Chadayam, Pororattathi, Uthrattahi and Revathi. For death during
Dakshinayana, Krisha paksha, night or if death is accompanied by vomiting or
passing of stools or death happens due to knife, we have to do Kruchram
(mortification) and perform the redemptive ritual with Homa.
4. Kruchra prathinidhi:
It has been told that we have to give away (as per our means), one cow for
Prajapathya Kruchra, two cows for Santhapana Kruchra, three cows for
Paraga Kruchram, Thaptha Kruchra and Adhi kruchra and eight cows for
Chandrayana Kruchra. (These are described in the chapter o redemptive
acts.

IV. Karthru Krama (The order of eligibility for carrying out death ceremonies)
1. Chandrika
1000 holy periods of eclipses, 10000 vyathee padam or one lakh Amavasyas
are not equivalent to one sixteenth of a dwadasi. Three half crores of such
Dwadasi will not become equivalent to one sixteenth of the death day of
parents. This means that the death anniversary of our parents is a very holy
day. You have to do the rituals with devotion and interest on that day.
2. Sumanthu:
The biological son should perform the rituals after death with proper mantras
and utmost devotion.
3. Jamadagni:
The son should do offering of food and water to his father. Suppose he is not
in a position to do it, he should offer fire (cremate) and get the other rituals
done by some body else.
4. Smruthyanthare
Though there are several brothers the eldest son only has to do
Navasradham, Sapindeekaranam and Shodasa sradhams. Even if the sons
have divided the property before the death of the father, the right is only to

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the eldest son. If eldest son is not available nearby, the eldest among the
brothers present can undertake the cremation and other rituals associated
with it.
If a man has several wives, the eldest among all his sons has only the right to
do rituals to his father. The seniority of the wives is not taken in to
consideration here. But in case of women, her eldest son only has the right to
do cremation for her. In case of twins, the son born second is elder. The
adopted son has to do such rites to his biological father, if he does not have
sons or grand sons to do the rituals. If after adoption a biological son is born
to the couple, only the biological son has the right..
5. Vrudha Manu:
He who is doing penance during the pregnancy of the wife, you should not
get shaved or cremate the bodies of any one except his parents.
He can also do cremation to his elder brother and uncle, if they do not have
sons.
6. Brugu:
The Brahmachari (after sacred thread ceremony) can do the after death
rituals to his mother's father, uncle, Maternal grand mother who does not
have sons and maternal uncle's wife. This would not be considered as
breaking of the Brahmacharya vow. Even if he has not received the sacred
thread, he should do after death rituals to his parents. If he is not capable of
chanting the mantra, he should cremate their body and authorize some body
else by giving them Durba to complete all necessary rituals. If a man is doing
a Yaga as Kartha (That is he has taken austere life for doing Yaga) and if
either his mother or father attains death and if he is the only son, he should
go and do death rituals of his parents and come back and complete the Yaga.
If the parents die in between the marriage, he should offer Gingelly, pinda
and do the cremation but should not do, after death ceremonies
7. Marichi:
The order of preference for doing after death ceremonies for the dead is as
follows:
Son, Son's son, Son's grand son, Daughter's son, brother of the wife, son of
the brother, father, mother, daughter in law, sister, sister's son, member of
the paternal clan and those who receive money, If the first one is not there,
the subsequent one will get the right. If during marriage of the daughter, a
mantra is told that her son would be responsible for after death ceremonies,
that son will be called Dwayamushnan. He would be from both the paternal
and maternal gothras.
8. Manu:
In the world, there is no difference between son's son and daughter's son and
so the daughter's son inherits the wealth of those who do not have a son. So
the daughter's son should be considered as having the right to do death
ceremonies of his mother's parents.
Even if the maternal grand father does not have wealth, the daughter's son
should do the after death rights of his maternal grand parents.

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The wife is considered to have more right to do death ceremonies of her
husband than their daughter's son. The son should do death ceremonies for
his father. If he is not there, the person's wife should do it. The next order is
daughter's son, brother, brother's son etc,
If the wife without a son dies, her husband should do death ceremonies for
her. If a daughter's son is there, he can be asked to do it. If one person has
several wives and one wife has a son, he should do death ceremonies for all
his step mothers.

V. Agni Nirnaya (Determination of the proper fire)

1. Vrudha Manu:
The Ahithagni (fire made at that time) should be lit with other three agnis,
Anahithagni with Oupasanagni and others by Loukikagni. (Normal fire from
other sources)
2. Vasishta:
The man who dies before his wife should be created by Oupasanagni.
If the wife dies earlier than the man should be cremated by Uthbhanagni (see
next para for definition). Similarly if the wife dies after her husband she should
also be cremated by Uthbhanagni. If the wife dies before the collection of
bones from the pyre of the husband and if fire is still there in the pyre of the
husband, the wife should be cremated in that fire. If fire is not there a new
funeral pyre should be set up.
3. Jamadagni
If a fist of Durba grass is burnt in the domestic fire and in that fire another fist
of Durbha is lit and in that fire, if another fist of Durbha is lit, then the resulting
fire is Uthbhanagni. If head of the corpse is burnt in fire made out of paddy
shell and this fire is lit in a Durbha it is called Kapalagni.
The fire made out of the head is Kapalagni and that made with paddy shell is
called Dushagni and the fire caught in the third fist of Durbha grass is called
Uthbhanagni. The widower and widow should be cremated in Uthabhanagni.
The bachelor should be cremated in Kapalagni. The boy who has not
received sacred thread and also an unmarried girl should be cremated in
Dushagni. If the husband takes Sanyasa and if his wife dies before him, she
should be cremated in Oupasanagni.
4. Angeeras:
If the cremation rtes cannot be performed in one's own Sutra,, it can be done
in any other Sutra. If we observe Bodhayana Suthra, we get the same effect
as if it is observed in our own Suthra.

VI. Upavithadhi Niyama (Those acts which should be done with normal
wearing of sacred thread (On the left shoulder)
Bathing, Aachamana, Pranayama, Namaskara (saluting), Pradakshina (going
round) even if it is done during a ritual of Manes (pithrus) should be
performed with Normal fashion of wearing sacred thread.
1. Bharadwaja:

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In the ritual connected with the corpse (pretha), Aachamana should be done
in the beginning and end. This is true for every ritual for the success of the
ritual. For having internal cleanliness Pranayama should be done.
In the case of ritual with Corpse, the sacred thread should be worn in the
opposite shoulder (pracheena vidhi) When you are carrying the corpse, it
should be worn as a garland (neevithi). This rule is meant for people who
carry the corpse.
In case of Avahanam, argyam, Sankalpam, Pinda dhanam, Thilodhaka
Dhanam, Akshayam, Aasanam and Padhyam, the names and Gothra should
be definitely mentioned.

VII. Pretha Nirharana Prakarana (Method for carrying the corpse)

1. Manu:
A Rig Vedi should cover the corpse with cut cloth and a Yajur Vedi with a
cloth that is not cut.
2. Prachetha:
The son should bathe the corpse, worship it, applied sandal paste and make
it wear flower garlands, If Ahithagni (Fire made at that time) is used, shaving
(kshouram-could also mean hair cut) should be done. Other wise there is no
need for this.
3. Vasishta
The corpse should be kept on a platform made of Athi wood facing the sky.
The corpse should not face the village or the place below. It should have its
head facing the south.
We have to walk in front of the corpse of people elder to us. Ladies and
younger people should walk behind. All people should go with untied hair and
tying the upper cloth on their waist carrying a lighted torch. No body should
be there between the corpse and the fire which is being taken to light it.
First fire, then necessary materials. Gingelly, rice, branch of Palasa tree,
Pieces of Hiranya, Ghee vessels, Stone, sand should be sent. This should be
followed by the corpse. You should always walk away from the village and not
towards the village.

VIII. Dahana Prakaranam (The method of burning)

1. Vyagra pada
The corpse should not be lit with down looking face, without cloth, when it is
dirty. It should not be burnt with wood not suitable for yaga, brought by
sinners and that which is spoiled by worms as well that which is very old. Half
the cloth which the corpse wears should be burnt by torch and the other half
worn to the corpse.
2. Apasthambha
Afterwards the corpse should be kept on the funeral pyre. In the sense
organs either gold or ghee should be kept.
3. Bodhayana
Curds, ghee, Gingelly and rice should be placed in the mouth of corpse.

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4. Vasishta
Fire should not be kept on the corpse. In the Veda Corpse is considered as
that which is offered to the fire and so is should be offered to the fire. If this is
not done, nothing good will come out of the act. So the fire should be put on
the pyre. Afterwards chant the Upasthana Mantra and the rest of the fire
should be put on the pyre. The pyre should be lit from all directions. Please
understand that the man who died will reach the world of Brahma by this.
After cremation, the cloth one wears should be washed and the one who
does the cremation should take bath. Then he should take bath wearing
cloths and this would make him clean. That is he becomes one with a clean
mind.
When going to the cremation ground, the youngest should go first and while
coming back home, the eldest should come first.
4. Usana:
If we follow the corpse or go along with his paternal clan, we should take
bath, eat food along with ghee and again take bath. If ghee is not available,
chant Gayathri 10 times and drink water. After this Japa and Homa should not
be performed for one day.

IX. Vapana Vidhi (Laws for shaving)

Without shaving we should not do rituals with corpse. Similarly Offer of water,
rice balls and Sradha should not be done without shaving.
If one shaves himself just before cremation, he troubles his manes. So
shaving should only be done after cremation. Immediate shaving has to be
done to the man who does the cremation. All paternal clan members should
shave themselves on the tenth day.
1. Sangraha:
Even if it is elder brother, his son, sibling or disciple, if the cremation is done
by a younger person, he should definitely shave himself. If the cremation is
done at night, after sacrificial offering of water, Shaving should be done next
day because at night no body should shave himself.
2. Smrithi:
If the cremation is done for mother or father, whether it is a Friday or on the
tenth day or even if the cremation was done at night, the water offering and
shaving should be done then itself. In case of others shaving has to be got
done next day morning. These bans are not applicable in case of
father/mother. Sasthra tells that even in case of parents, shaving should not
be done after two Yamas at night. But this is not applicable to son. If the
person who was cremated is younger, the elders and paternal clan members
do not have shaving.
In case of Maternal grandfather, Maternal grand mother, Father's brother,
Uncle, Elder brother, Father in law, Teacher and his wife, Father's sister,
Mother's sister and sister, even if the one who cremates has a pregnant wife
he should undergo shaving. If he is not the one who does the cremation, the
husband of a pregnant woman should not undergo shaving. In case of elderly

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paternal clan members, father in law, mother in law, elder sister, and her
husband, there is shaving in case of their death. Even if wife dies early or
even if the father and mother in law do not have children, there is taint for one
day but no shaving.
If the tenth day happens to be a Friday, the clan members have to get shaved
on the previous day. This rule is not applicable to the son. If
Sapindeekaranam is done on the 12th day to the mother and father then
shaving is not necessary, If this is done in other times like Tripaksha, shaving
has to be got done. In case of cropping Sashti, Ashtami, Prathama,
Chathurthi, Navami and Chaturdasi are to be omitted. Monday, Thursday,
Wednesday and Friday are suitable. The shaving for the taint because of
touching the corpse should not be got done on Fridays.

X. Dasama Dina Paryantha Karthavyani (Rituals to be got done on tenth

day)
1. Akhanda darsa,
Reach the village with wet clothes and give brass vessel, cloth, ghee, vessel
full of rice as gift to a Brahmin as part of the Prachadana Sradha. Carry new
cloth, Gingelly, Durba grass, pot take bath in the river, then chant Mantras on
the river bank, do Avahana of Pretha on the ritualistic stones, do
Vasodhakam thrice, Thilodhaka thrice, consecrate it there, do Vasodhakam
thrice and offer Pinda and Bali.
2. Vishnu
Till you have taint, water and rice ball offering should be done to the Pretha
(Corpse) The clan members and the cremator should do Thilodhaka thrice on
first day, four times on the second day, five times on third day and so on.
(Total of 75 Thilodhakas) This is not applicable to Vasodhakam, It has to be
done only thrice a day. The Dhoti should be folded thrice and water expelled
from it.
3. Prachetha:
Place the Durba facing south, sit south facing and offer the Pindas at the door
step. You have to be silent and clean before the Pinda. The rest of the rice
should be thrown in the river.
4. Smrithi
The size of the Pinda (rice ball should be that of a Bilwa fruit in case of
apthika (first annual ceremony), Parvana, Gooseberry size in case of Gaya
Sradha and Mahalaya, size of a coconut in case of Yekodishta and
Sapindeekarana and in case of other annual ceremonies it should be of the
size of a hen's egg. If the cloth stone or the pot in which the water is being
brought or the vessel used for cooking or the man who does the ritual
changes the entire procedure from the beginning needs to be repeated,
Devala says like this. The stone in which the dead body is consecrated
should not be moved for ten days. If the stone is lost, a new stone should be
consecrated and the entire procedure repeated, If the stone moves from the
place it is consecrated then the man who does the ritual should do three

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pranayamas touching it. Yekothara Vruthi dhana depends on the number of
Udhaka dhana and that many sradhas are to be done in aama roopa (?) The
nava sradhas should be done on 1, 3, 5, 7, 9 and 11th day. Hence six nava
sradhas are done. If these nava sradhas are not done on the specified days,
they should be done on the 11th day.
5. Aapasthamba
The Asthi Sanchayana (collection of bones) should be got done on the next
day, third day, fifth day or 7th day, This should be done in the morning time. It
is recommended that it should be done within four hours after sun rise.
6. Yoga Yagnavalkya
The son who does the cremation should deposit the bones collected in river
Ganges or Yamuna or Kaveri or river Sathadruthu or river Saraswathi, In
case of parents proper day for Asthi Sanchayana need not be observed. In
other cases it is a must. On the tenth day because the Pretha has all its
organs it gets very great hunger. To appease this hunger several dishes
should be offered as Prabhoothabali. This has to be done before Udaka and
Pinda Dhana on the tenth day. After the Pinda Dhana, the pretha should be
removed from the consecrated stone.
7. Padathi
In case of cremation other than parents, if Darsa Sradha (amavasya) comes
within ten days, Udaka and Pinda dhana have to be completed before it. Asthi
Sanchayana should be done before Amavasya. But in case of parents this is
not applicable and the ceremony should not be cut short but continue for ten
days.

XI. Karthru Vishaye Niyama (Some rules to be followed by the Kartha - the
man who does rituals)
People who have taint should not consume salt, pungent food, oil, betel leaf,
should not have any relation with woman nor should sleep in a cot. In case
Savagni (fire of the corpse) is put out, the ordinary fire can be used for rituals
of redemption (prayachithahoothi).
1. If younger son does the cremation and the elder one arrives before
Sanchayana,, he should shave himself, do the Sanchayana, do extra udaka
dhanas and continue with the full cremation ritual. But if he comes after the
Sanchayana, he should do all the rituals up to Yekodishta starting with extra
udaka dhana, then observe ten day taint and do the Sapindeekaranam in the
tripaksha period.
2. If the cremation is done by some others, the son should again do
cremation and do the rituals for ten days.
3. If the cremation is done by some one else re cremation (Punar dahanam)
has to be got done.
4. If the one who is entitled to do cremation (other than son) comes before
Sanchayana, there is no re- cremation. That is rule number 3 is applicable
only in case of sons.
5. If a man who does not belong to the paternal clan does the cremation and

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if the chief Kartha (who does rituals) comes before Sanchayana, then to the
man who does the cremation there is neither taint or Udaka dhana. But if he
comes after Sanchayana and if the outsider had taken the tainted food, he
has to observe ten day taint and Udaka Dhana.
6. But if the cremation is done by brother, nephew etc who have normal three
day taint, they have to observe ten day taint and offer Udaka Dhana, even if
the Kartha comes and takes over.
7. If the chief Kartha does not come, he who does the cremation should do all
rituals up to Yekodishta. Unless this is done he will remain tainted.
8. If the younger son does the cremation, if the eldest one comes on the tenth
day, he should shave, offer Udahaka and Pinda Bali, Prabhoothabali, shave
himself completely, perform Yekodishta on the tenth day, and then observe
ten day taint and do Avruthathyam and Sapindeekaranam. But if the Kartha is
not the son, his taint goes away on the tenth day.
9. If the son comes after 10 days but on the eleventh day, he should shave do
Yekodishta and do the Thilodhaka rites that should have been carried out
during the first ten days, If no ritual has been done and he comes within ten
days, he should do Udahaka Dhana for ten days after he reaches and do
Yekodishta on the eleventh day. Then he should do Sapindeekaranam in the
tripaksha (45th day) If he comes on the night of the tenth day, he should first
do the rites to be carried out for first ten days in the eleventh day morning.
10. If the cremation has been done by an outsider and also first day ten day
ritual has been performed and if the son comes before Sanchayana on the
tenth day, he should start with Punar Dahanam (re cremation) and do all rites
up to Yekodishta. Including Udaka dhanam He also should observe taint for
next ten days. If he comes after Sanchayana, he should observe
Vrushithsarnam, Yekodishta, observe ten day taint and also Udaka dhana.
11. If the son is abroad and either his father or mother expires and if the
rituals up to Yekodishta has been performed by an outsider or another son,
as soon as he hears about it, he should shave, observe ten day taint, do
Udaka dhanam and Sapindeekaranam. If Sapindeekaranam has also been
done, the eldest son should again repeat the rituals up to Sapindeekaranam.
If the rituals have been carried by the elder son, the younger son need not
repeat them again.
12. if the Sapindeekaranam has been done by an outsider, if the eldest
brother is not near by, then if the younger ones share the property of the
deceased, then each of them have to do Sapindeekaranam separately. If the
wealth is not going to be divided, only the eldest among them need to do it.
13. If the son who lives abroad hears about the death of his father/mother
only after one year, he should observe ten day taint and do all the rituals. But
Masika and Sothakumba need not be performed; He can directly do the
Apthika (first year death anniversary ceremony). But if he hears before one
year, he has to do all rituals including Masika and Sothakumba. If the son is
younger and the rituals have already been performed by elder son, he need
not repeat them again. He needs to observe three day taint and do Udahaka

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dhana.
14. If the biological son of a step mother is not nearby, the step son has to do
the rituals. If the biological son comes in the middle, he has to complete the
rituals. If he comes after Sapindeekaranam, he has to repeat it. If you hear
about the death of a step mother within a year, ten day taint and Udaka
dhana has to be performed. If you hear afterwards only taint period need to
be observed.
15. If you hear the death of an elder brother, where rituals have been
performed within six months of his death, you have to observe three day taint.
If you hear afterwards, Bakshini taint only need to be observed.
16. If somebody goes away some where and nothing is known about him,
after 12 years, the death ceremonies long with prithi kruthi dahana should be
done within three days. This has to be done after doing Narayana Bali. In
case of father or mother this should be done only after 15 years. The months
of Ashada, Magha Margaseersha, Badra pada and Krishna Paksha Ekadasi
or Amavasya can be taken as the day of death and annual ceremonies
performed
17. In case of Ahithagni, the taint is ten days after cremation and in case of
Anahithagni the taint is ten days from death.
18. If the person who does cremation does another cremation within ten days,
then the second taint will go away along with the first taint. But if the
cremation is being done to the parents, full ten day taint has to be observed.
19. If father dies during the taint days of mother's death, the sons have to
observe ten day taint from the day of death of father. But if mother dies during
the taint of father's death, the taint of mother's death would pass away after
one and half days after the ten day taint of father.
20. If mother dies first, on the eleventh day after her death Yekodishta has to
be performed for her. For the father who dies during the taint period, again
Yekodishta has to be performed ten days after his death. But if father dies
first, on the tenth day of father's death, do Pinda dhana and Udahaka Dhana
for mother and on the eleventh day after father's death, perform Yekodishta
for father, and on the eleventh day of mother's death do Adhya Sradha for the
mother.

XII. Dampathyo Saha Mruthyu Krama (Rituals when couple dies together)
1. Haritha
If the couple dies together or if one of them dies before the cremation of the
other, cremation has to be done together. But if one of them died after the
cremation, rituals have to be performed separately.
2. Pithru medha sara
Hiranya Sakalam, Nagna prachadana sradham, Vasodhakam, Thilodhaka,
Pindam, Ekothara vrudhi sradham, nava sradham, Sothakumba, Vrushith
sargam, and Shodasa sradham have to be done separately. Charukaryam,
Funeral pyre, Kundam, Asthi Sanchayana and Santhi Homam have to be
done together. Yekodishta, Sapindeekaranam and Nimithvaranam have to be

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done separately. Paka Homam and Vaiswadevadhikam have to be done
together. In case, the one to do death rituals is the same and two person of
the same clan die together, depending on the relation between them, the
death rituals have to be performed
3. Haritha
In case of death together the son has to Sapindeekaranam to his parents on
the 12th day. For others he can do it on the 45th day.

XIII. Garbhini Samskara (Cremation of a woman in pregnancy)

Bodhayana:
If a pregnant woman happens to die, take her to the cremation ground,
arrange the funeral pyre and on the west side of the pyre, split open the
stomach of the deceased chanting the mantra "hiranyagarbha" on the left
side. And also telling "Jeevathu mama puthro Deergayuthwaya (let my son
live long) ". If the child is alive take it out, bathe it, give it milk and take it to
the village. Then pour ghee in the deceased's stomach and do Aajyahuthi,
stitch the stomach and then cremate her. Also give cow as gift.

XIV. Ekadasahe Vrushothsarga (Vrushabha uthsarjana on the eleventh

day)
1. Vyasa
On the eleventh day with an aim of sending the dead soul to the heaven,
leave away to the public (Temple?) a bull for pleasing Rudra and then feed
Brahmins in the Sradha.
2. Vignaneswara
If a bull is not left on the eleventh day that soul remains as Pisacha (ghost).
Even if you do 100 sradhas it does not help. So Vrushbaha uthsarjana is very
important.
On the eleventh day Yekodishta Sradha has to be necessarily performed. If it
is not done, later the entire death ritual has to be repeated.
If you do not get Brahmin for Yekodishta on the eleventh day, you have to
take hand full of Payasanna and offer it to the fire 32 times chanting
"Yamayasomam". The performer should observe silence, face the south and
do the homa. If this is done, then the Yekodishta is well done.
3. Gowthama
In the adhya Sradha the Brahmin has to be fed or at least homa should be
done in the fire. And again Brahmin has to be fed.
4. Kaladarsa
The adhya Sradha has to reach a Brahmin or fire and again offered to a
Brahmin.

XV. Shodasa Sradhani (Sixteen Sradhas)

The sixteen Sradhas can all be done on the eleventh day. The
sapindeekarana has to be done on the 12th day.
1. Gowthama:

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Due to the possible problems created by time as well as the place that we live
and also due to possibility of disease and death the sixteen sradhas have to
be performed on the eleventh day.
The adhyam (first) on the eleventh day, the 12 masikams, the tripakshikam
(forty fifth day ceremony), the shan Masika (the sixth month ceremony) and
the one performed before the annual ceremony are the sixteen sradhas.
When we are doing Sapindeekaranam on the 12th day, on the eleventh day
these sixteen sradhas are to be abridged and performed as Yekodishta and
one rice ball (pinda) given. Then for each of the 16 sradhas pinda dhana has
to be performed. In the fire Prethahuthi is done once and all the other fifteen
are combined and performed once. After Sapindeekaranam, again the
monthly and other Sradhas have necessarily be done. If you do no get
Brahmins for the sixteen sradhas it can be done in the Aama form also.
2. Galava:
Within day or two from the Oona day, Oona Masika has to be performed. This
is true for Unapthikam also. The first oonam should be performed within 3
days of the 27th day of death. The tripakshikam should be performed within 5
days of the 40th day. The oona shan Masika has to be performed within ten
days of the 170th day. The oona apthika has to be performed within 15 days
of the 340th day. Oona masikams have to be performed on odd days. It is
good if the day to be performed is selected properly. If good events take
place in the house, the oonams can be done after Akarshana (?). But it
should not be redone after the good event.
3. Paitinasi:
The sixteen sradhas should be done before Sapindeekaranam. The sradhas
which are performed after Sapindeekarana should be performed like
Pratyapthika sradha (annual ceremonies). They should be carried out in the
parvana method. The Sradha done aimed at three ancestors viz pitha
(father), pithamaha (grand father) and prapithamaha (great grand father) is
termed as Parvana.
4. Yama:
For the Sanyasis the son should not perform Yekodishta and
sapindeekarana. On the eleventh day Parvana Sradha should be performed.
On the twelfth day Narayana Bali has to be performed.

XVI. Sapindeekaranam (Merging the corpse to the manes)

1. Aswalayana
The Sapindeekarana can be done on the 12th day or after one year.
2. Bodhayana
The sapindeekarana can be performed on the 12th day, 11th month, 6th
month ore 4th month.
If the parents have only one son and he does the cremation, it would be
better if sapindeekarana for parents is performed on the 12th day. This is
because there is no guarantee for the son's life.
If the doer is one who is entitled to do cremation and if the dead one was one

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entitled for cremation and in case of mother and father Sapindeekaranam
should be performed on the 12th day.
Even if both of them are not entitled to do cremation, the sapindeekarana can
be done on the 12th day. It could be done later also. But due to convention it
is normally performed on the 12th day.
The man who carries out death ceremonies, is not entitled to perform any
good rituals without doing Sapindeekaranam.
3. Sridhara
Sapindeekaranam can be performed from 11th to 16th day. It could be done
on 17th day also.
4. Garga
If it is not possible for some reason to do Sapindeekaranam on the proper
day, it could be performed in the Panchami, Ashtami, Amavasya or Ekadasi
in the Krishna Paksha.
5. Smrithi rathna
Sapindeekaranam can be performed on Amavasya, on the thithi when the
body expired or in Mahalaya Paksha. In such cases, the unsuitability of Thithi
and day need not be seen. If Sapindeekaranam is done after completion of
one year the 16 sradhas have to be redone.
6. Gobhila
If the does is Ahithagni and the dead one is Anahithagni, then the
Sapindeekaranam should be done on the 12th day

XVII. Sapindye Adhikarina (People entitled to do Sapindeekarana)

The Sapindeekarana should be either done by own son or adopted son. If
one of them are there it is improper for others to do it.
1. Sankha
The son has to do sapindeekarana for his father. If son is not there, the grand
son or wife or brother in that order are entitled to do it. In case of death of the
woman, if son is not there, her husband is entitled to do Sapindeekarana for
her. Without bothering for the age, if man or woman is married
Sapindeekarana is to be done for them
2. Vrudha Vasishta
In case of Brahmachari, eunuchs, sinners, bad woman, Nastikas (atheists)
and Sanyasis, Narayana bali has to be done. Upakurvana Brahmachari is
entitled to sapindeekarana. In case a Brahmachari dies before the age of 12,
he is entitled only to Narayana Bali.

XVIII. Sapinda Prakara (Method of doing Sapinda)

1. Brauhad Vishnu
Sapindeekaranam has to be done on the 12th day after the death of the
father. For the father to come out of the corpse state (pretha) and joining with
his forefathers as Sapinda and attaining equality, son should adopt Parvana
method for manes and use the Yekodishta method in case of father, This
Sapindeekarana is a mixture of Parvana as well as Yekodishta.

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2. Brahma
In case the father has died but the grand father is alive, he should do parvana
Sradha for three generations above great grand father and merge the pinda
for father along with them.
In the case of a wife who does not have sons. The husband should do
sapindeekarana to his wife.

3. Smrithi
Two sradhas should be started and Sapindeekarana has to be done. Parvana
has to be done first and Pretha Varna Sradha using the Yekodishta method
should then be done. Combination of these two is Sapindeekarana. In
Sapindeekarana sradha, first Kala agamaka Viswedeva, then pithrus and in
the end Pretha should be recognized and called.
In all parvana sradhas a Brahmin should be recognized as the form of
Vishnu. Devala and Chandilya say that any Sradha where Vishnu is not
recognized would not lead to any purpose.

XIX. Pinda Samyojana Vidhi (Rules for merging Pinda)

1. Pithru medha sara
Make 7 Pindas using the cooked rice remaining after performing Homa. If two
people die together 8 Pindas should be made. If many people are going to be
made Sapinda then that many Pindas have to be made. These should be
kept on three rows of Durba (with tip pointing towards the south) in the south
of the fire. Then we have to face south and with left knee kept on the floor
keep on the middle row of the spread Durba grasses chanting the mantra
"Marjayantham mama pithu pithra", on the column on the west side chanting
the mantra "Marjayantham Mama mathara" and then on the column of the
south do Marjanam. and In the same order keep the six Pindas and chanting
Yeschatwamanu and Yachatwamanu clean below the Durba with whatever is
remaining in hand, then chanting Marjayantham mama Pitha Pretha (in case
of father) or Marjayantham mama matha pretha pour water and say ....
Gothra ..... Sarman, pretha yetham pindam upanishta and offer the Pinda and
in case of mother ...... gothre ........ naamni prethe, offer the Pinda.
After being permitted by Brahmins chanting the two mantras "Samano
mantra" and
"Samaneva". The argya for pretha should be merged with Argya for Pithrus
and the merged pretha Pinda should be divided in to three, kept before the
pinda of father etc, perform the Gift of cow for crossing Vaitharani and get
permission and using mantras "Madhumathi", Sangachathwam, Samano
manthran and Samaneeva merge the three parts of pretha Pinda in to one
using the two stretched hands. After merging pretha panda like this chanting
the two manthras "Yesamana" and Yesajatha", again do marjanam as
mentioned earlier. In case of Tripindism there would be four pandas.
2. Sankha
In case of Sapindeekaranam of mother the sons should merge the pinda for

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mother with that of paternal grand mother Similar action should be done in
case for Sapindeekaranam of maternal grand parents.
3. Smruthi
If you do not know the Gothra tell as Kashyapa Gothra. This is because Veda
says that all beings originated from Kashyapa. If we do not know the name of
the father, tell "pithivishath". If grand father's name is known tell
"antharikshasath" and if great grand father's name is not known say
"Divishath".
4. Jamadagni
The river Vaitharani has bad smelling blood flowing in it, is black in colour and
tides are extremely fast. It also contains bones and hair in it. This is on the
way to the land of Yama. If Cow is given as gift during sapindeekarana, the
pithrus cross this river easily. So gifting of cow is important during
sapindeekarana. The sapindeekarana of the parents have to be done by the
eldest son. That which is performed with the permission of all using the
undivided wealth, is considered as having been done by everybody. The
Sapindeekaranam of the parents should not be done by all brothers.
5. Sayanee
For the mother, father maternal grand mother, maternal grand father and
eldest brother, the Sapindeekaranam should be performed in Oupasana fire.
The eldest brother is equivalent to the father. The Sapindeekaranam to the
paternal grand parents also should be done using Oupasana fire. For a
Brahmachari and a widower, the Sapindeekaranam should be done on
Loukika fire. This is the opinion of sage Apasthamba.
If Oupasana fire is far off then some people feel that the homa can be
performed in hand itself. This is not correct. The homa done with the sacred
thread worn over right shoulder should be done only in fire. The remnants of
the Homa should be kept in the meals plate of Brahmins, meditating on Lord
Vishnu. The one who does not have a wife or the one whose wife is very far
away or the one who is a Brahmachari can do Sradha in Agni but should use
only Loukika fire. If wife is having periods, after she has taken purificatory
bath, we have to raise fire afresh and do Sapindeekarana. Even if the fire is
there, it is not proper to do it before her bath as there is sufficient time period
given to do Sapindeekaranam. That is, it should not be done during the
unclean period. If there are several brothers and if the eldest one is not
maintaining Oupasana fire, the next one who maintains Oupasana fire should
do the Sapindeekaranam. If there is only one son and if he does not maintain
Oupasana fire, then he can do it in Loukika [Link] for the one who is to do the
Sapindeekaranam, wife is not amenable, he can wait up to one year for her
and after her coming do the Sapindeekaranam. If this is not possible the next
brother who maintains Oupasana fire can be asked to do it. If there is only
one son and his wife does not come within a year, he can make some one
represent his wife and do the Sapindeekaranam. If the wife is amenable
doing Sapindeekaranam leaving her out is a useless exercise. He does not
have the right to do Sapindeekaranam.

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XX. Sothakumbha Vidhi (Method of performing Sothakumba sradha)
That Sradha where Viswadeva and Vishnu are not considered and done
aiming at three men is done with Udhakumbha and is called Sothakumba
sradha. In this case there are no special rules to be followed by the performer
or the Brahmin who comes to do it. The performer can do Sothakumba
Sradham after Brahma Yagna and regular worship. The first one should be
performed on the twelfth day and then it should be done daily for one year.
1. Kathyayana
If it is not possible to do it, it should be at least done once in a month. It could
be done during Darsa or before Masika Sradham. When you are not able to
do it in a particular time, it can be done along with the next. People may
question that once the Pretha status is removed on the 12th day by doing
Sapindeekaranam, there is no heat generated by Janitha Kshudragni. It is
said that even though Pretha status is removed, in the mind there will be fear
of pretha status for one year. After Sapindeekarana and before Apthika
(annual ceremony) Darsa, Mahalaya and Manvadhi Sradha should not be
performed. But Tharpana can be done. Ashtaka Sradha also could be done.
The death taint while performing death ceremonies is for 12 days. So during
these 12 days Worship of God, Pithrus, Homa Dhana, and Japa should not
be done.

XXI. Abdhika Sradham (Annual ceremony of death)

1. Dharma Sudha nidhi
The Abdhika should be done in the same Thithi and in the same month and
same Paksha in which the death occurred.
2. Narada
The Abdhika should be done in the same Thithi in which death occurred.
Among the Thithi, Vara (day) and Nakshatra, thithi is the most important.
3. Chandrika
The month-paksha -thithi combination in which death occurred is observed as
the death anniversary day every year. This is the advice of elders. The time
between Amavasya (darsa) to another Amavasya is the lunar month.
Depending on the solar movement, the solar month also is defined. This is
called Soura month. The lunar month is classified as Darsantham and Poorni
mantham. This has been decided based on caste difference and regional
differences. South of Narmada river Darsantha Chandra masa is observed
and to the north of the river Poornimantha is observed. In case of Vrutha
(penance) Chandra masa (lunar month) is considered superior. But in case of
Sradha, it should not be considered. This is because due to occurrence of
Athimasa, Lunar month is not stable. The solar month is stable. So for death
related functions solar month is used,
The Dakshinayana and Utharayana are determined based on the movement
of the Sun.
For observing death related ceremonies stick to either lunar or solar month.
This should not be changed in the middle. This has to be chosen as per the

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practice of the elders of our family. Those who use lunar month, should
observe it in Athimasa thithi or Nija masa thithi.

XXII. Soura Mase Thithi Dwaya Sambhava Anushtana Krama (Procedure

when two thithis occur in the solar month)
1. Sangraha
If two thithis come in the solar month Apthika, Masikams and Pratyapthika
should be observed in the later Thithi. If Grahana or Sankramana comes in
the later Thithi, it becomes bad and then the Sradha should be performed in
the first Thithi.
If both thithis happen to be bad, if Sankramana occurs in the Aparahna (see
XXIII-2), the former Thidhi should be chosen. If not the later Thithi can be
chosen. If in both the Aparahnas are bad, then that thithi which has more
relation with the month should be chosen.
If both parents die in the same thithi and if Sankramana comes after
Aparahna, we can perform sradham. If both thithis are faultless, the later one
should be chosen.
2. Samvartha
If in a solar month Mrutha thithi is not available then sradha can be performed
in the previous month but not in the later month. If we do sorrow will come to
us. Sradha should be performed annually in the thithi in which the person
dies. If he does not do, he would take birth as Chandala in the next one crore
births. So even if the danger comes to our life, we have to perform Sradha.

XXIII. Sradhe Thithi Kaladhi Niroopanam (Analysis of suitability of Thithi to

Sradham)
1. Gowthama
In the thithi which extends to the afternoon, Yekodishta should be performed.
In thithis which are in the Aparahna, parvana sradha should be performed.
2. Vyasa
Three muhurtha or Six Nazhigais or 144 minutes is considered as morning.
The next three muhurtha is called Sangava kala. The next three muhurthas
are termed as Madhyahna period. The next three muhurthas is called
Aparahna and the next three is called Sayahna. Sayahna is not suitable for
rituals. In the day time there are 15 muhurthas. Each Muhurtha is 2 Nazhigai
or 48 minutes. These 15 muhurthas are called Chaithra, Salaghara, Savithra,
Jayantha, Gandharva, Kuthabha, Rouhina, Virincha, Vijaya, Nairutha,
Mahendra, Varuna and Bodha.
3. Kala Nirnayakara
The week days are divided in to two, three and four parts, But Vedas
recognize only the split in to five parts. So that is the most superior. The
eighth muhurtha n the day time is Kuthabha. Kuthabha and the four
muhurthas following it is the proper time for doing Sradha. So the time
between 15 Nazhigai *each of 24 minutes) to 24th Nazhigai is the proper time
for Sradha. Aparahna in the period from 19 Nazhigai to 24. That is the most

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suitable for Sradha. (Approximately after 12 noon)
The periods starting from Kuthabha kala till Sayahna is the most suitable
period for Sradha.
4. Bodhayana
If the previous and following days are such that thithi spreads in Aparahna,
then Sradha has to be performed in the Aparahna thithi. If the second one is
a kshaya thithi and the first one is an Aparahna thithi, the sradha should be
performed in the first thithi. If the second one is an Aparahna thithi and the
first one is a vrudhi thithi, Sradha should be performed in Aparahna Thidhi. If
in both days thithi is not found in Aparahna, the Sradha should be performed
in the first thithi.
5. Vasishta
In rituals for Pithrus, the thidhi which is connected to the asthamana (setting
of sun) is considered as poorna (complete).

XXIV. Sradha Kadhinaam Vibhakthai Pradhaganushtanam (Performance

of sradha separately by brothers)
If brothers divide the father's wealth or if they eke out a living by money
earned by themselves, then such brothers should perform Darsa (Amavasya),
Apthika (First annual ceremony) and Pratyapthika (usual Sradham)
separately. If the widow who does not have sons is in periods, she should
perform the Sradha after the fifth [Link] if we are in deep trouble, the first
annual Sradha should not be performed in the Aama Roopa. If it is not
possible to perform it in the Thidhi, it could be performed, in the Amavasya or
Krishna Ekadasi. If these come within a taint period, it could be performed
after the taint period. In the sradha for father the importance is for father,
grand father and great grand father. Similarly in the mother's sradha the
importance is for mother, grand mother and great grand mother.
1. Vishnu
Apasthamba prescribes homa and Pinda for father, grand father and great
grand father in the Sradha for mother. But Arghya and Varana are done for
the mother's side also.
In Yekodishta, Sapindeekarana, Masika and Apthika, The Tharpana with
Gingelly is not performed But in case of other Sradhas including Mahalaya
Sradha, Tharpana has to be done.

XXV. Mala Masa Niroopanam (Particulars of Mala masa)

From the Shukla Paksha Prathama (that Prathama following Amavasya) till
the next Amavasya is the lunar month. If the first day of solar month does not
occur within a lunar month, that lunar month is called Mala Masa. This month
is not suitable for any rituals.
If two Sankramana (solar month first) comes in a lunar month it is called
Kshaya masa. This also is not suitable for rituals.
The Kshaya masa is also called Amhaspathi. This is very rare. The lunar
month in which is Kshaya ends suddenly and the next month will come.

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A solar moth with two Amavasya is called Samsarpaka masa. The first month
of the athi masa which is samsarpaka is not suitable for any rituals. The next
month is suitable. Similarly in case an athimasa is a Kshaya masa, the first
month is suitable and the second month is not.
1. Vrudha Vasishta
The inauguration of streams, well and tank, soma yaga and great Dhanas
should not be performed in the mala masa.
2. Kala Nirnaya
Jatha Karma, Pumsavana, Seemantha and Vruthas can also be performed in
mala masa. The death ceremonies also can be performed.

XXVI. Darsa Sradham (Amavasya Sradham/tharpanam)

1. Vishnu Purana
Oh King, he who does Darsa sradha every month in the Krishna Paksha as
well as Amavasya satisfies the entire world. One whose father is no more,
should definitely do Darsa sradham. If a Brahmin does not perform Darsa
Sradham on Amavasya, he has to perform redemption.
In the Darsa sradha we have to choose father, grand father, great grand
father as well as mother, grand mother and great grand mother. There is no
separate aim for the maternal grand parents in darsa sradha. In Darsa,
Ashtaka, Sankramana, vyatheepatha and Grahana (eclipse), we have to take
bath, do Tharpana with Gingelly and then do Darsa Sradha. All Pithru rituals
have to be done in Aparahna. If Amavasya sets before performance of
Sradha, then it is not suitable. Leave out that day where less amavasya is
there in Aparahna and perform it on the day when it is more in Aparahna.
2. Narada
If Amavasya is spread in Aparahna of two days, the first thithi has to be
chosen for fading and next for increase.

XXVII. Ardhodhaya Mahodhaya Punya Kala Niroopanam (Finding out of

Ardhodhaya and mahodhaya punya kalas)
1. Samgrahe
If in the month of Pushya or Magha, the Vyathee patha ends in the first part of
Amavasya, or middle period of Sravana star (thiruonam) or during sun rise or
on Sunday, that period is known as Ardhodhaya punya kala If the first four
occurs on a Monday, it is Mahodhaya punya kala (?)
If Amavasya occurs on a Monday, Sapthami thidhi occurs on a Sunday,
Chathurthi occurs on Tuesday and Ashtami on Wednesday these days are
equivalent to the solar eclipse.

XXVIII. Ashtaka Sradha niroopanam (Time for Ashtaka Sradha)

1. Sounaka
The Ashtami thithi which occurs in the months of spring and autumn are
Ashtaka Punya kala. i. e Ashtamis occurring in the months of Margaseersha,
Pousha, Magha and Phalguna. In each of these sradha has to be performed

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in Poorvethyu (previous day to ashtaka), Ashtaka and Anvashka (next day to
ashtaka). i. e on Sapthami, Ashtami and Navami days.
In the Pournami of Magha month, Ashtami and Kettai concurrently occur in
the Krishna Paksha, This is called Yekashtaka. Apasthamba is of the opinion
that it is an important ashtaka.
In the Ashtami of Bhadrapada and Magha masa, people who cannot afford to
do Sradha should at least do a Gingelly Tharpana.

XXIX. Mahalaya Sradha Niroopanam (Particulars of Sradha during

Mahalaya Paksha)
1. Markandeya
Sradha has to be performed for 15 days when Sun enters Kanya Rasi.
2. Jabali
When Sun is in Kanya rasi during the Krishna Paksha, sradha has to be
performed daily. The Fifth day from Ashada Pournami is very appropriate for
performing Sradha. By performing sradha on that day we can get longer life,
health, sons and wealth. When Surya enters Kanya rasi, it is considered as
auspicious. It is sufficient if it is in the beginning, middle or end of the rasi.
Some saints tell that sradha has to be performed for 16 days starting from
one Prathama to another Prathama. Both views are acceptable. But follow
one Shastra. In Madhaveeya is mentioned that it could be done either for 15
days or 16 days. But Paksha consists of only 15 days. This is accepted by
everybody. When Surya enters Kanya Rasi, the manes reach their sons. At
that time Yama's place is completely empty. The manes come with the belief
that their sons will feed them by doing Sradha and they will not be hungry. So
in the Pithru paksha sradha should be at least performed for one day. If not
done they will be waiting till the beginning of the next month. If we do not do
sradha, they would curse us and go back. Bharani, Ashtami, vyatheepada
and Dwadasi are considered more important among the 15 days. The Sradha
performed during this period is called "Sakruth Mahalaya Sradha".
In Mahalaya Sradha the following manes are addressed. Viswedevas, father,
mother, mother in law, The manes of the mother's family, Pithruvyaya, aunt,
uncle, mother's sisters, Woman of the family, sister, daughter,wife, father in
law, mother in law, Sister's husband, daughter in law m brother in law, Guru,
Aacharya, Swami and friends. These are called Karunika Pithrus. The
specialty of Mahalaya Sradha is that each of them is worshipped separately.
Mahalaya Sradha should not be performed before the Sradha of mother and
father. Mahalaya should not be performed in that month. Mahalaya should be
performed only after performing the Sradha of mother and father. Some
people because they should not do it in the Parvana way, do it in the Hiranya
form, do Tharpana and feed the Brahmins, Understand that this is also
proper.

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XXX. Vrudhi Sradha Niroopanam (Sradha performed for progress -
particulars)
1. Vishnu Purana
The father has to do Jatha Karma and Nama karana for his sons. At that time
he can perform nandi Sradha. When performing Namakarana, Annaprasana,
Choula, Samavarthana, Somayaga, Upanayana, snana karma, Kanya Dhana
and Vivaha, Nandi sradham should be performed. These are done by the
father for the sake of the son. Nandi sradha should be performed in the
Poorvahnna. This is the first 10 Nazhigai (i. e 4 hours) of the day from sun
rise. In Nandi sradha Curd, Ilandai pazham and Akshatha should be mixed
with the pinda and Pinda pradana done. Gingelly should not be used. The
Swadha word should not be used. And it should not be performed with sacred
thread on right shoulder (Prachina vidhi). The Durba should not be spread
facing south. It could also be done in the Hiranya form, if one cannot afford.
When you do several rituals together Nandi Sradha need to be done only
once.

XXXI. Sradhe Desa Kaladhi Niroopanam (Differences in Sradha according

to time and place)
1. Purana
That which is given with devotion to a good Brahmin, aimed at manes
(Pithrus) is called Sradha.. Sradha performed aimed at only one mane is
called Yekodishta and the one performed aimed at three ancestors is called
Parvana. These are further divided in to Nithyam, Naimithikam and Kamyam.
One in which a Brahmin is given meals daily for the sake of Pithrus is called
Mruthaha sradham. Darsa Sradha and Mahalaya Sradha are called Nithyam,
Pretha Sradham, Sapindeekaranam, Sankramana Sradham, Grahana
Sradham are classified as Naimithikam and Manvanthi sradham, yugadhi
sradham, mahodhaya sradham and Vyatheepada sradham are called as
Kamya. The place and time performed suitability of the Brahmin, money, the
performer and Pithrus are the reasons for proper completion of a Sradha.
2. Devala
Pithrus become happy in Sradha performed in natural surroundings,
mountains, sacred waters, sacred places and in places which are clean and
has solitude. It is better performed in the mud floor cleaned by cow dung in
one's own house.
3. Vyasa
Sradha, Japa, Homa, Thapas performed in Pushkara, mahodhadhi, prayaga,
Kasi and Gurujangalam gives one non-decaying strength.
4. Pithru Gadha
The Pithrus will always wish for some man to be born in their family who will
do sradham for them in Gaya Seersham and Akshaya vatam.
5. Paadume
Manu says that we should never test a Brahmin in sacred waters. Any one
coming with a request for food should be fed.

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6. Smruthi
Amavasya, vyatheepada, Sankramana, Vaidruthi, Ashtakas, Manwadhis,
Yugadhis, Mahalaya Paksha, Eclipse of sun as well as moon, Gajachaya,
Money and learned Brahmins determine the apt time to perform Sradha. In
rituals of God, the Brahmins can be used without testing them but in case of
Pithru Karmas (rituals of manes) they have to be tested. We should find out
whether they have clean lineage, whether they have learned Vedas and
whether they observe aacharas.
7. Manu
Among the son who has learned Vedas but his father who has not learned
Vedas, and one who has not learned Vedas but his father has learned Vedas,
who should be called for Sradha? The man who has not learned Vedas fully
but whose father is a learned Vedic pundit should be invited. The money
given to one who has learned Vedas and who is fit to be worshiped, would
grant us great strength. So in Pithru Karmas we should call great Brahmins.
We can call that Brahmin who is interested in chanting of Gayathri and who
leads his life according to religious rules. That Brahmin who though is an
expert in Vedas but who eats in all places, who leads a life selling everything
and who does not take bath or do Sandhya Vandhana should not be chosen
for the Pithru Karmas.
He who does Agnihothra, He who knows Nyaya Sasthra, he who knows the
six branches of Vedas, He who knows Manthras, He who protects Dharma,
He who worships Guru, God and fire, He who is wise, He who worships Lord
Shiva and he who has devotion to Vishnu are termed as Pankthi Pavanas
(holy people). They can be called for Pithru karmas. If a Sanyasi lives in a
village we should inform that we are performing Sradha to him. Those who
tell Vedas during the banned times of Amavasya and Prathama, Those who
do not have good Aacharas and are unclean and those who eke out a living
from the fourth caste are people who are finding fault with Brahmins.
In the month or Paksha in which Sradha comes, one should not crop and
shave and also avoid having sexual relation with women. The place where
Sradha is to be performed should be cleaned using cow dung and water.
Then we have to sprinkle Gingelly (til) on that space. Wheat, Paddy, Barley,
Gingelly, garden pea, mustard, Paryangu (?), Govidhara (?) and Avarai (lab
lab beans) are suitable for the Sradha. Without black gram Sradha cannot be
performed. Curd, milk, cooked rice, ghee and Jaggery should be used in
Sradha. These satisfy the Pithrus for one month. The Pithrus who are
satisfied by honey, give us all that we want. So honey should definitely used
in Sradha. Jack fruit, banana fruit, Pomegranate, Mango fruit, Grapes, Bitter
gourd, cucumber, Avarai, snake gourd, Plantain, Curry leaf, Elephant foot
yam (karunai Kizhangu), ginger and Lime should definitely be used in Sradha.
Presenting cloth according to our financial capability is considered good.

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Some Important Points In Performing Sradha:
1. After 12 Nazhigais (about 11 am), you have to give oil and Choorna
(powder soap/shampoo) to the Brahmins and they should be requested to
take bath. Then the man who performs the Sradha should take bath. In
Dwadasi powder of gooseberry should be given.
2. When performing Avahana, Argya, Sankalpa, Pinda Dhana, Thilodhaka,
Akshayya, asana, Padhyam and Annadhana, we have to tell our name and
that of the Gothra.
3. When you are doing Avahana of Devas, rice has to be sprinkled on right
foot, left foot, right knee, left knee and head of the Brahmin. When we do
Avahana of Pithrus sprinkle Gingelly on head, left shoulder, right shoulder,
left knee, left foot and right foot.
4. The Brahmins participating should not gossip or talk unnecessarily.
5. For devas we can hold the thumb and in case of Pithrus they should be
invited (amanthranam) along with the thumb.
6. They should neither praise nor find fault with the food.
There are many such rules. Consult elders in your family about them. Veda
says that Pithrus are Vasus, Pithamaha (grand father) are rudras and
prapithamaha (great grand father) are Adhithyas. Except the Mruthaha
Sradha others can be performed as Ama Roopa or Hiranya Roopa. When
you cannot afford to do Sradha, feed sufficient grass to cows. They can be
fed with rice balls (pindas). We can do Thila Tharpana addressing the Pithrus.
When you do Tharpana, you should take bath and wear dried cloths. He who
is not able to do Sradha, if he performs the representative of the rituals with
devotion, he gets the same effect as having performed Sradha.

XXXII. Sradha Prasamsa (Praising Sradha)

1. Sumanthu
There is no other rituals which give comfort to the man greater than Sradha.
So he who seeks comforts should perform Sradha.
2. Yama
He, who worships Pithrus, devas and fire are worshipping Lord Vishnu who is
in all beings. By performing the Worship of Pithrus they get long life, sons,
fame, heaven, name, health, strength, luck, cows, money and grains. So
Grahasthas (married people) should perform Sradha with devotion.
Thus ends the chapter on proper worship of manes in Samkshepa Dharma
Sashtra.

E. Thithi Nirnaya Prakaranam [Fixing of Suitable Thithi]

I. Kala niroopanam (Fixing of time)

II. Nimishadhi Lakshanam (Form of Nimisha and other things)
III. Thithi swaroopa (Nature of thithi)
IV. Khanda thithi swaroopa (Nature of Khanda Thithis)

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V. Thithinam veda vichara (Examination of veda regarding this)
VI. Prathama thithi nirnaya (Description of Prathama thithi)
VII. Yekabhaktha nirnaya (One time food determination)
VIII. Naktha Vrutha nirnaya (Determination of of the night only food practice)
IX. Dwitheeya thithi nirnaya (Estimate of the Dwitheeya thithi)
X. Thrutheeya nirnaya (Determination of Thrutheeya thithi)
XI. Chathurthi Nirnaya (Determination of Chathurthi thithi)
XII. Panchami nirnaya (Determination of Panchami Thithi)
XIII. Sashti nirnaya (Determination of Sashti thithi)
XIV. Sapthami nirnaya (Determination of Sapthami)
XV. Ashtami nirnaya (Determination of Ashtami)
XVI. Sri Krishna Janmashtami nirnaya (Determination of Lord Krishna's
birthday)
XVII. Sri Rama Navami nirnaya (Determination of Rama Navami)
XVIII. Dasavathara kala nirnaya (Determination of the time of birth of Ten
Incarnations)
XIX. Dasami nirnaya (Determination of Dasami)
XX. Ekadasi nirnaya (Determination of Ekadasi)
XXI. Dwadasi nirnaya (Determination of Dwadasi)
XXII. Thryodasi nirnaya (Determination of Thryodasi)
XXIII. Chaturdasi nirnaya (Determination of Chaturdasi)
XXIV. Shiva Rathri nirnaya (Determination of Shiva Rathri)
XXV. Panchadasi nirnaya (Determination of Panchadasi)

(Thithi, the nature of moon's crescent is important in fixing the time for rituals
as well as festivities. But thithis do rarely start with sun rise and end with next
day's sun rise. So almost every day is the mixture of thithis. (Khanda thithi).
This chapter tells us the rules for fixing the rules for the time of different rituals
based on Khanda thithis.)

I. Kala Niroopanam (fixing of time)

Now the form and shape of Kala is being told
1. Gargya
Being a part of the main rituals, Thithi (moon's crescent), Vara (Day) and
Nakshatra (Star) become the cause for doing sins and good deeds.
Independently they do not have any effect.

II. Nimishadhi Lakshanam (Form of Nimisha and other things)

The time taken for one blink is a Nimisham. Two nimishas make one Triti.
Two Tritis make one lava. Two lavas are one Kshana. Ten Kshanas are one
Kashta. Thirty Kashtas make one kala. Thirty kalas make one Muhurtha.
Thirty Muhurthas are a day and a night (24 hours).

III. Thithi swaroopa (Nature of thithi)

The merging of Sun and Moon is called Amavasya. When they are furthest

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apart it is called Poornima. Chandra has 15 crescents. Entry of each crescent
of the moon in to the sun is the thithis of Krishna Paksha. The coming out of
these crescents after they fully enter the sun are the Thithis of Shukla
paksha,

IV. Khanda Thithi Swaroopa (Nature of Khanda Thithis)

Those Thithis which are spread from one sun rise to next day sun rise are
called Shudha (clean) thithis. They get an adjective of "Shudha". Others are
called Khanda thithis.
1. Gargya
According to Dharma and Adharma, Thithis are classified in to three. If this
are equal it is called Kharava, if it increases Dharpa and if it decreases it is
called Himsra.
2. Vrudha Gargya
Depending on the time, the rituals told in the shastras have to be observed or
not observed when Shastras tell that it should not be observed. Those thithis
which are good for rituals are great. It is sufficient if we know those times
where performances are banned. That is there is no examination of the
greatness of such thithis. In Shudha and Complete Thithis actions can be
performed but only in Khanda Thithis, this needs examination. So we shall
examine about Khanda thithis.

V. Thithinam Veda Vichara (Examination of veda regarding thithis)

Veda is the relation of one thithi with the next thithi. There are of two types
like Amavasya and Prathama and Prathama and Dwitheeya.
1. Kalanirnaya
If a thithi does not have relation with the next thithi it is called Shudha Thithi. If
it has relation, it is called vidha thithi. Even this is of two types. If the relation
is with in the first three muhurthas (6 nazhikas-144 minutes), it is one type of
vidha thithi. And another type has relation with three muhurthas prior to sun
set in the next day. That is that Prathama which has relation with Amavasya
during sun rise is called Prathama vidha and one which has relation with
Dwitheeya on the next day sun set is also called vidha. Any relation with less
than 6 muhurthas is not considered as Vidha. These are respectively called
Poorva Vidha thithi and Uthara Vidha thithi.

VI. Prathama Thithi Nirnaya (Description of Prathama thithi)

In Shukla Paksha that Prathama which has Vidha with amavasya and in
Krishna Paksha that Prathama which has Vidha with Dwitheeya are suitable
for fasting. Shukla Prathama with Poorva vidha is better. But in the Aparahna,
Prathama relation should be there. If this is not available, Prathama relation
should be available in Sayahna. This type of Shukla Prathama is suitable for
fasting.
The day time is divided in to five parts each with 6 Nazhigai. These are
respectively called Pratha, Sangava, Madyahna, Aparahna and Sayahna.

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This division is considered important in shastras.
The day can be divided in to two parts, Poorvahnna and Aparahna or three
parts Poorvahnna, Madyahna and Aparahna or four parts Poorvahnna,
Madyahna, Aparahna and Sayahna or five parts Pratha, Poorvahnna,
Madyahna, Aparahna and Sayahna. The division in to five is considered as
more appropriate.
1. Devala
That thithi in which sun set takes place is very suitable for Dhana (charity),
Parayana (reading scriptures) and Upavasa (fasting). That thithi should not
be less than three muhurthas. It could spread more than three muhurthas.
That type of Thithi only is suitable for rituals.
2. Sairepi
If a thithi is spread during sun set it should be spread for at least three
muhurthas. Elders say that only such complete thithis are suitable for holy
activities.
3. Sumanthu
If we observe fast according to thithi or Nakshatra, at the end of the thithi and
Nakshatra we should do Parana (eat/drink something i. e beak our fast) If we
do not that that Vrutha is not complete. This is applicable to those thithis
which have Veda. For Shudha thithis this would not happen. For Sivarathri
Vrutha or Sravana Vrutha the Parana is at the end of the thithi and not
Nakshatra (Sravana in this case). Where Parana is prescribed at the end of
Thithi and Nakshatra and Thithi are Nakshatra are beyond three Yamas at
night, the Parana can be performed in the morning after we get up.
If we are not able to observe in the Poorva Veda thithi, fast can be performed
in Uthara Veda thithi also.
Depending on the kala (duration) prescribed for the Vrutha, it has to be
observed depending on what thithi pervades during that time.

VII. Yekabhaktha Nirnaya (One time food determination)

1. Skanda
If we are not able to observe complete fast, yekabhakth (taking meals once)
can be observed. This consists of taking food only once. This can be
observed after half of the day time. 15 to 18 Nazhigai (Nazhigai-24 minutes)
after that is the most important time. After that the time before sun set is the
Gowna period.
2. Bodhayana
In Yekabhaktha as well as in worship of gods and fasts, the thithi which
spreads in the Madyahna is mentioned. This is a general rule
In the thithi spread over Madyahna there are six types:
1. Having relation with Madyahna only in the previous day 2. Having relation
with Madyahna only in the second day 3. Having relation with Madyahna
during both days 4. Having no relation with Madyahna on both days 5. Having
little relation with Madyahna on both the days. 6. Having relation on both days
but strong on one day and weak on the other day.

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Understand that in this in case of the first two there is relation with Madyahna.
In the case of third since Poorva Vidha is special and the spread in the
Gowna kala is more and the thithi in the previous day only is recognized. In
the fourth case also the relation in the previous day is important and is
considered more suitable for rituals. In the fifth case, though there is equal
relationship with Madyahna, Poorva vidha (previous day) is considered as
better. In the sixth case the day when spread in to Madyahna is more is
considered. Yekabhaktha has to be observed taking these in to consideration.
This is also the rule for worship as well as fast.

VIII. Naktha Vrutha Nirnaya (Determination of of the night only food practice)
1. Varaha Purana
In the Marga seersha month in the Shukla Paksha Prathama, we have to
observe Naktha Vrutha (fast in the day time and take food at night) and Lord
Vishnu worshipped
2. Kala Darsa
In Naktha Vrutha, the thithi should be there for three muhurthas (6 nazhigas
of 24 minutes) before sun set and also three muhurthas of thithi after sun set.
The thithi before sun set which goes in to Sayamkala is the Gowna period.
The thithi which is spread after sun set is considered more important. The
thithi which spreads over Pradosha is especially good for Naktha Vrutha.
Sanyasis and widows should not take food at night. So the thithi which is
spread over Gowna period is suitable for them. In case of Naktha Vrutha,
family people can take food at night. So for them the thithi, which is spread
over Pradosha is more suitable for them. (Naktha-night, Pradosha- the
beginning of night)
3. Vyasa
Pradosha is the period of three muhurthas after sun set. Naktha Vrutha
should be observed then. In this case also the spread of the thithi is in 6 ways
and should be taken in to consideration.
4. Skanda
If Thithi does not spread in to Pradosha, Naktha Vrutha can be observed in
Sayamkala. That is the period when your shadow is twice your size and is
suitable for Naktha. In Naktha Vrutha, if Sunday is involved then even a
Grahastha should not take food. He should observe it in day time.
On Sunday, Amavasya and Pournami, we should not take food at night. In
case of Chaturdasi and Ashtami, we should not take food during day time.
When the period of ban for taking food is over, then we can take food. In the
Parva, food should not be taken at night. In case of eclipse, after eclipse is
over, only you can take food. In the night if there is an eclipse, we should not
take food at night.
5. Vrudha Yagnavalkya
For Snana (holy bath) and Dhana (ritual charity) the Uthara vidha period
should be chosen.

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IX. Dwitheeya Thithi Nirnaya (Estimate of the Dwitheeya thithi)
Brugu
Ekadasi, Ashtami, Sashti, Dwitheeya, Chaturdasi, Thryodasi and Amavasya
are Para vidha and are suitable for fasting.

X. Thrutheeya Nirnaya (Determination of Thrutheeya thithi)

Ramba Vrutha should be observed on Thrutheeya. That is to be observed in
the Poorva vidha period. Except for this Vrutha, in case of all other Vruthas
(in case of Dwitheeya) should be observed in Para Vidha time.

XI. Chathurthi Nirnaya (Determination of Chathurthi thithi)

Brahaspathi
The Ganapathi Vrutha should be observed when Chathurthi is mixed with
Thrutheeya. But Chathurthi should be in the after noon. If it is not there but if
there is Chathurthi in the Madyahna of the next day, leave out Chathurthi with
Thrutheeya and observe it on the next day. For other festivals other than
Chathurthi, Chathurthi mixed with Panchami is considered as better.

XII. Panchami Nirnaya (Determination of Panchami Thithi)

Haaritha
Panchami is one with Poorva vidha. It is considered as propitious for rituals
concerning devas and manes. What is indicated is the Panchami mixed with
Chathurthi.

XIII. Sashti Nirnaya (Determination of Sashti thithi)

This thithi is Para vidha, It is good fore fasting. But in case of Skanda sashti,
Poorva Vidha is considered as superior.
Vasishta
Vasistha says that in case of Krishnashtami, Skanda Sashti, Shiva Rathri and
Chathurthi, Poorva Vidha is appropriate for observation.

XIV. Sapthami Nirnaya (Determination of Sapthami)

Kala nirnaya
In all Vruthas where Sapthami is involved it is Poorva vidha. If this is not
properly available, one can use the Sapthami of Para vidha.

XV. Ashtami Nirnaya (Determination of Ashtami)

Shukla Paksha Ashtami and Shukla Chaturdasi are more suitable as Para
Vidha. But the Ashtami in the Krishna paksha is observed in Poorva vidha.

XVI. Sri Krishna Janmashtami Nirnaya (Determination of Lord Krishna's

birthday)
Krishna Janmashtami is very much different from Sri Jayanthi Vrutha. For
Janmashtami thithi is more important and for Sri Jayanthi Rohini star is more
important.

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In the Sravana Krishna Paksha Ashtami, Janmashtami has to be observed. If
this is not observed, the person will be born as Rakshasa. If in the Sravana
month Krishnashtami, Rohini star also comes, then it is called Sri Jayanthi.. It
is superior.
1. Vasishta Samhitha
If Rohini and Ashtami occur together in Sravana or Bhadrapada month, it is
called as Jayanthi. If it occurs in Sravana month it is considered as special.
That which occurs in Bhadrapada month is classified as Gowna.
2. Jyothisharnava
Here Sravana or Bhadra pada denotes Avani (Chinga) month InPurattasi
(kanya month) or Sravana in Aadi (karkidaka) should not be considered. This
is concerning Krishnashtami Jayanthi festival.
The Jayanthi in Ashtami can come in Sravana or Bhadrapada. That is it
should come in the month of Avani (Chingam). If this is not available Ashtami
in Sravana month can be used for Janmashtami Vrutha. This rule is for
Smarthas. Srivaishnavas determine it predominantly based on the Rohini
star.
3. Varaha
Here the time of the birth of Krishna is being told. When sun was in Simha
rasi (that is in Avani (chingam)), when the sky is completely covered by
clouds in the Bhadrapada Ashtami, in the midnight, when moon was about to
rise, in the last pada of Rohini, in Wednesday, in Vrushabha Lagna, in the
harshana yoga and in Gownava karana, I was born as the son of Vasudeva
and Devaki - So told Krishna to Brahma.
4. Padma
It is opined that if Ashtami Rohini comes in the month of Sravana on a
Wednesday or.
Monday, it is suitable for observing Vrutha of Janmashtami. The difference of
month depends on the Kalpa difference. But Rohini should be there in the
midnight. The Ashtami Rohini in the midnight has to be considered as the
holy time. That is the time between the fifteenth and sixteenth Nazhigai at
night. If Rohini does not occur there at all, then the presence of Ashtami
should be taken in to consideration. For Janmashtami darkness is considered
as the holy time. The Ashtami at midnight is a holy time. In this place Poorva
Vidha is not considered. If any Ashtami begins after midnight and ends before
next midnight, then that Ashtami has relation with both the nights. So the
Ashtami has to be celebrated next day only. This is because when we chant
Sankalpa Mantra Ashtami should be there. This Janmashtami has to be
celebrated by every one. This is considered as Nithyam like Sandhya
vandana. We have to observe fast during Janmashtami. If Ashtami is
remaining in the next day Parana (breaking of fast) should not be done on
that day till Ashtami thithi is over.

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XVII. Sri Rama Navami Nirnaya (Determination of Rama Navami)
1. Agasthya
If in the Chitra month Shukla paksha Navami is with Punarvasu star that is a
very holy time. If Punarvasu is not there during that time, Rama Navami
should be observed in the Shudha Navami during Madyahna. Here also fast
should be observed.
The holy time of Sri Rama Navami is superior to even one crores of solar
eclipses. So any ritual done aimed at Rama, if done with devotion, would give
great strength. Worship of Rama, reading the story of Rama's birth, fast,
waking up at night, and Tharpana aimed at the manes could be done. All
good things including getting of salvation will then happen. This also is a
nithya ritual and should definitely be observed. If not observed it will lead to
sin.

XVIII. Dasavathara Kala Nirnaya (Determination of the time of birth of the

ten incarnations)
1. Mathsya incarnation Chaithra Krishna Thrayodasi
2. Koorma incarnation- Jyeshta Krishna Dwadasi
3. Varaha incarnation Chaithra Krishna Panchami
4. Narasimha incarnation Vaishaka Shudha Chathurthi with Swathi star at
dusk
5. Vamana incarnation Bhadrapada Shukla Dwadasi in Sravana star
6. Parasurama incarnation Marga seersha Krishna Dwitheeya
7. Rama incarnation Chaithra Shudha Navami in Punarvasu star
8. Balarama incarnation Vaishaka shudha Thrutheeya
9. Krishna incarnation Sravana Krishnashtami in Rohini star
10. Kalki incarnation Bhadrapada Shukla Dwitheeya
Knowing the dates of these ten incarnations and performing as much holy
deeds as possible on such days would give great strength. That is slight good
deeds would lead to results one crore times.

XIX. Dasami Nirnaya (Determination of Dasami)

1. Shankha
Dasami Thithi spreading in sun rise time in the Shukla Paksha is very holy.
Dasami at Sun set in Krishna Paksha is holy. Look for these before following
rituals.

XX. Ekadasi Nirnaya (Determination of Ekadasi)

1. Sanath kumara Samhitha
Fast should be observed in Ekadasi of Shukla as well as in Krishna Paksha.
2. Garuda Purana
Fast should definitely be observed in Ekadasi of Krishna and Shukla Paksha.
This is also classified as Nithyam (essential). That is when we are alive, we
should not disregard Ekadasi.
3. Vishnu Rahasya

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If we aim at going to the world of Vishnu and want to lead a pleasant life with
plenty of wealth, observe fast during both Ekadasi.
4. Sanath Kumara
Ekadasi fast should never be forsaken. There are redemptive procedures for
one drinking alcoholic drinks but there is no redemption for not observing
Ekadasi and so Ekadasi should definitely be observed. If we leave it we will
get sin. There is no solution for it.
From these we understand that it is Kamyam (desirable) that is it can be
observed for our personal welfare. If we have all we want and because of that
not observe Ekadasi, we will get sin. So it is Nithyam. So Ekadasi is classified
as Nithya Kamyam.
We would now tell how Smarthas should determine the Ekadasi fast day.
It is said that an Ekadasi day with Dasami on the same day is not suitable for
fast,. In this aspect Vaishnavas and Smarthas differ. Vaishnavas are said to
be those who have Deeksha in their Pancha Rathra Agama.
5. Brahmaikavartha
We are telling the meaning as given by Vaidyanatha Deekshithiyam. The four
Nazhigai (24 minutes each) before sun rise is called Arunodaya time. Dasami
in the beginning of Arunodaya time is called Veda,if it is for half a Nazhigai
(12 minutes). If the relation is one Nazhigai (24 minutes) then it is called
Adhiveda. If the relation extends up to the sun rise it is called Maha Veda.
Even if there is a few seconds of Dasami left during sun rise it is sufficient.
This is called Udaya veda.
If related with Dasami, Ekadasi is there during sun rise Sri Vaishnavas do not
fast or worship during that day as they consider it unsuitable. So if during
sunrise if there is Dasami, understand that it is not suitable for Smarthas.
6. Narada
If during sunrise, Ekadasi is seen with relation to Dasami, Smarthas should
not observe Ekadasi on that day. If observed the good effect earned in
hundreds of birth would be lost.
7. Vishnu Rahasya
During breaking of fast (Parana) Dwadasi should be there at least for a few
seconds. If it is no there, then we can observe Ekadasi with Dasami Veda.
This is applicable to smarthas.
If Ekadasi is there fully Dwadasi increases and is available in the next day
also it is called Vanjuli Ekadasi. In such cases you have to leave Ekadasi on
that day, observe fast on Dwadasi and break the fast next day. Widows and
Sanyasis should not observe such Ekadasi. For them even if Dwadasi is not
there for breaking the fast, it does not matter.
A householder if he observes complete fast on Shukla Paksha Ekadasi, it is
desirable. But in case of Krishna Paksha Ekadasi, he need not observe
complete fast but take some Tiffin/fruits. No fast should be observed on
Sundays, Sankramana (first of a month), Krishna Ekadasi, Vyatheepada and
Sradha days. You can take palahara once during such days.
The Ashada Shukla Ekadasi is called Sayahna Ekadasi and Kruthika Shukla

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Ekadasi is called prabodhini Ekadasi. The householder should necessarily
observe fast in the Krishna Paksha Ekadasi coming in between them. It
indicates that complete fast need not be observed in other Krishna Paksha
Ekadasi.

XXI. Dwadasi Nirnaya (Determination of Dwadasi)

1. Narada
If either Krishna Dwadasi or Shukla Dwadasi is related to Sravana Nakshatra,
then you have to observe fast on that Dwadasi day also and break the fast
only on Thryodasi day If your health does not permit fasting for two days,
observe partial fast on Ekadasi day and complete fast on the Sravana
Dwadasi day.
The last 4 muhurthas of Ekadasi and the first 4 muhurthas of Dwadasi (total
16 Nazhigai) is called Harivasaram. So breaking of fast should not be done in
the beginning of Dwadasi.
2. Garuda
In case only very less Dwadasi is left, because it is very important to take
meals before the end of Dwadasi, Sandhya vandana, Madhyahnikam,
Brahma Yagna, Oupasana, Worship and Vaiswa devam can be begun at
dawn and completed early.
3. Devala
If it is very difficult to break the fast (Parana) due to less of Dwadasi, think of
God and take a sip of water and break the fast. Meals can be taken later. But
for no reason we should ignore breaking of fast in Dwadasi.

XXII. Thryodasi Nirnaya (Determination of Thryodasi)

For the Vruthas to be observed in Shukla Thryodasi, Poorva vidha is
supposed to be better. But in case of Krishna Thryodasi, Para vidha is
supposed to be better.

XXIII. Chaturdasi Nirnaya (Determination of Chaturdasi)

Lord Narasimha was born on a Chaturdasi at dusk. So the Vaisaka Shukla
Chaturdasi which extends to night is superior. In the Shukla Chaturdasi of
Sravana month Anantha Vrutha is being observed. That Chaturdasi should
have connection with sun rise. So The Anantha Chaturdasi which is related to
Pournami (full moon) is superior.

XXIV. Shiva Rathri Nirnaya (Determination of Shiva Rathri)

1. Skanda
The night of the Krishna paksha Chaturdasi of the Magha month is called
Shiva rathri. This is liked by Lord Shiva. That is why it is called Shiva Rathri.
On that night Lord Shiva himself is fully present in all the Shiva lingas. In
permanently fixed Lingas as well as in those which are portable, even without
Avahana, Lord Shiva is present on that day. So the night of Magha Krishna
Paksha Shiva Rathri is called Shiva Priya Rathri (night dear to Shiva).

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2. Kamika
Sivarathri is mentioned in Kamika Sasthra. Magha Krishna paksha night is
called Shiva Rathri. Any good deed done during this day would give easy
benefits.
If on Magha Krishna Paksha, if Chaturdasi is fully there, without doubt Shiva
Rathri should be observed on that day. If partial thithi comes Thryodasi is not
desirable but Chaturdasi is. If Chaturdasi is there after sun set, it is
considered as propitious.
3. Ishana Samhitha
The shiva Rathri time is determined here. Chaturdasi should be there at night.
The time between 15th and 16th Nazhigai is defined as night. Chaturdasi
should be there at that time. If during that time for two consecutive days
Chaturdasi is there, then that day when it extends up to Pradosha is taken as
Shiva Rathri.. It is impossible for this to happen on both days.
4. Nagarakhanda
On Shiva Rathri day, fast and spending awake the day and night as well as
special poojas on Linga during the four Yamas should be done. People who
observe Shiva Rathri this way would lead a life without any wants and reach
the heaven of Lord Shiva. So Shiva Rathri is also classified as Nithya
Kamyam.

XXV. Panchadasi Nirnaya (Determination of Panchadasi)

In case of both Amavasya (new moon) and Pournavasya (full moon) Para
Vidha is desirable. But savithri Vrutha should be observed in Chaturdasi
Poornima or Amavasya days. If any ritual has to be observed depending on
star, in the star which is spread during sun rise, we can take bath and give
alms. Fast should be observed during those stars which are spread till night.

Thus ends the chapter on Thithi determination in Samkshepa Dharma

Sasthra.

F. Prayaschitha Prakaranam [Chapter on Redemptive Rituals]

I. Prayaschitha Shabhadaratha (Meaning of the word Prayaschitha -

Redemption)
II. Prayaschitha akarane dosha (Result of not doing redemptive acts)
III. Nava Vidhani Paapani (Nine types of sins)
IV. Mahapathakas (Greatest sins)
V. Athipathaka (Great sins)
VI. Samapathaka (ordinary sins)
VII. Upapathaka (Subsidiary sins)
VIII. Sankarikaranani (Getting polluted)
IX. Malinikarana (Making dirty)
X. Apathrikarana (Dealing with undesirable)
XI. Jathibramsakarana (Destroying community)

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XII. Jnana Ajnana krutha Papa Vichara (Sins done knowingly and
unknowingly)
XIII. Pathakam Dwividam (Two types of crime)
XIV. Prajapathya Kruchra Lakshanam (Procedure of Mortification)
XV. Pada Kruchra (Procedure of Pada - quarter - Kruchra)
XVI. Ardha Kruchra (Procedure of Ardha - half - Kruchra)
XVII. Athi Kruchra (Procedure of Athi - more - Kruchra)
XVIII. Kruchradhi Kruchram (Kruchram of Kruchrams)
XIX. Chaandrayanam (Mortification for 30 days)
XX. Keshaam chith paapanam Prayaschitha (Redemptive acts for certain
sins)
XXI. Rahasya papa pariharam (Redemptive acts for sins done secretly)
XXII. Kruchraprathinidhaya (Alternative to Kruchra)

(This chapter lists out the different types of sins which can be done by a
Brahmin. It then tells us in detail about several rituals involving mortification to
get rid of the effects of sins.)

I. Prayaschitha Shabhadaratha (Meaning of the word Prayaschitha -

Redemption)
1. Angeeras
Praya means Thapas (deep meditation) and Chitha means definitely. That is
for the sin or fault committed by us, if we do redemptive acts like Kruchra,
Sharanagathi (surrender) as per shastras, it is believed that the sin would be
removed. These acts of redemption are called Prayaschitha.
2. Vignaneswareeya
The word Prayaschitha indicates those actions which remove sins. So the
sages have told it as a rudi (traditional) word. The common word for that is
Prayaschitha and so Vignaneswara says it is Yoga rudi Prayaschitha.
3. Manu
Sin occurs by not performing actions recommended by shastras, by
performing actions banned by Shastras, and by having no rule or control over
actions of sound, touch, form, taste and smell. Thus sin occurs as three
types. The man who does sin should definitely do redemptive acts.

II. Prayaschitha Akarane Dosha (Result of not doing redemptive acts)

1. Yagnavalkya
If the people who do sin do not do Prayaschitha and do not even feel the guilt
of having performed the sin, they would suffer very hard and cruel
punishments in hell. There are 26 types of hell. They are Thamisra,
Lohasanku, Mahaniraya, Salmali, Rourava, Kumbhala, Poothimruthika,
Kalasuthrathapana, Mahanaraka, Kaakola, Samjeevana, Mahapada,
Aaveesi, Andathamishra, Kumbheepaka, Asipathravana, and Thapana.
These are the hells which would be attained by people who do Mahapathaka
(greatly sinful acts) and Upapathaka (subsidiary sinful acts) and who do not

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perform redemption.
2. Yagnavalkya
The people who do the five Mahapathakas would suffer in cruel hells for a
long time and take several births in this world. The man who does
Brahmahathi (literally killing of a Brahmin) sin is born as Deer, dog, pig and
Camel. The Brahmin, who takes up to Alcoholic drink, will be born as donkey,
pulkasa (demon) and Vena (bard). The Brahmin, who steals gold, will take
birth as worms, insects and flying insects. The one, who rapes his teacher’s
wife, would be born as grass, plants and climbers. The one who does
Brahmahathi (killing of Brahmin literally) would be born as one with T. B., the
one who drinks alcoholic drinks would be born with black teeth and the one
who steals gold will have brittle nails. The one who joins with these types of
people is also a great sinner. The hells merited by the type of his friends and
rebirths would be awarded to him also. If we do holy or sinful acts, first you
would undergo blessings and punishments in the present birth and would go
to heaven or hell. If we do it intensively you would see the results in three
years three months and three days. So intensity in doing sins is not good.
Sins should not be done at all.
3. Manu
The type of rebirths taken by people who commit different types of sins is also
told by Manu. He who befriends a sinner or steals the wife of another or
steals the property of a Brahmin would be born as Brahma rakshas (a type of
ghost). He who tells gossips about others would be born as one having a
stinking nose. He who points out the ills of others would have a stinking
mouth. He who steals grain would be born as handicapped. The Misraka
(adulterator) who buys good grains and adulterates it with bad grain would
have extra organs. The one who steals food would be diseased, he who
muzzles the opinion of others be born as a dumb one, the one who steals
cloth would be born as one with Leucoderma and the one who steals a horse
would be born lame. The people who do such sins would not be liked by good
people, would be zombies, would be dumb, would be blind, would be deaf
and would have ugly looking organs. People who due to avarice steal gems,
corals and pearls would be born in criminal tribes. The one who steals grains
would be born as a mouse, the one who steals bell metal would be born as a
swan, the one who steals water would be born as a water crow, the one who
steals honey would be born as big fly, the one who steals milk would be born
as crow, the one who steals juicy things would be born as a dog and the one
who steals ghee would be born as a mongoose. The one who steals white
silk would be born as a small bird, the one who steals costly white silk would
be born as frog, the one who steals things made of cotton thread would be
born as a Krowncha bird, the one who steals a cow be born as mountain rat,
and the one who steals Jaggery would be born as a bat. The one who steals
things made with good ivory would be born as a mouse, the one who steals
leafy vegetables be born as a peacock, the one who steals cooked rice would
be born as an animal called Swavith and the one who steals uncooked rice

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born as a porcupine.
The one who steals fire would be born as a stork, the one who steals house
hold articles as a worm called Grahakari and the one who steals red apparels
as a thief.
The one who steals deer or elephant would be born as wolf, the one who
steals horse would be born as tiger, the one who steals fruits and flowers as
monkey, the one who steals women as a bear, the one who steals drinking
water as Chathka (bird who cannot drink water) bird, the one who steals
vehicles as camel and the one who steals cows as white sheep. Whatever
may be the case, the one who steals the belongings of others would be born
as a beast or a bird, Eating material meant for Homa without doing Homa is a
sin which gives the same result. Hence undesirable acts should not be done.
There may be minor differences to the punishment which would be awarded,
among different sages but one of them is definite.

III. Nava Vidhani Paapani (Nine types of sins)

1. Vishnu
Anger, passion and avarice are the three enemies of men. The one who is
subject to these does the nine types of sins viz Mahapathaka, Athipathaka,
Samapathaka, Upapathaka, Samggeranakarana, malinikarana,
apathreekarana, Jathibramsa karana and Prakeernaka.

IV. Mahapathakas (Greatest sins)

1. Manu
Killing of Brahmins, drinking, stealing of the gold of Brahmins, raping
teacher’s wife and being friends with these four types of people are
Mahapathakas. The people who do these are called great sinners.

V. Athipathaka (Great sins)

1. Yama
The man who rapes his Mother's sister, friend of mother, daughter, father's
sister, uncle's wife, sister and mother in law is the one who does
Athipathakas.
2. Yagnavalkya
Having sex with a debased one, aborting a foetus and killing husband are
Athipathakas for women.

VI. Samapathaka (Ordinary Sins)

1. Yagnavalkya
Insulting elders, insulting Veda, troubling friends and forgetting the already
learned Vedas are sins equivalent to Brahmahathi. Drinking Coconut water in
a bell metal vessel, drinking milk mixed with salt, taking bath in water used by
a washer man and drinking milk or curd in a copper vessel are considered
equivalent to drinking Alcohol.

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2. Manu
Stealing the article given to us for safe custody and stealing land, diamond
and jewels are equivalent to stealing gold.
3. Manu
He who does evil things without intention or motive with his daughter, Dalith
lady and the wives of friends as well as son which commits sin equivalent to
raping the teacher's wife. These are classified as Samapathakas,. But if he
does it willfully it is Athipathaka.

VII. Upapathaka (Subsidiary Sins)

Manu
Conducting Yaga on behalf of a man who does not oknow Veda, Deserting
teacher, father and mother, forsaking fire and Veda, giving up sons, The elder
brother remaining bachelor when the younger one is married (the elder
commits Parivithi sin and the younger parivedana), giving away girls to such
brothers, Performing marriages of such brothers, raping of a virgin, living out
of interest earned from money, Serving a Brahmachari, Selling tank, flower
garden, wife and son, not performing rituals like sacred thread ceremony at
the proper time, not obeying paternal and maternal uncles, Teaching Vedas
and Vedanta for money compensation, Reciting Vedas and Vedanta for
money, Selling goods like Gingelly, being in charge of the treasury of the
king, running machines, pinching medicinal plants, Earning a living by use of
women, Performing worship for spoiling others, Attracting people by magical
chants, Moola Karma (?) Cutting living trees for sake of fire wood, Cooking for
our own eating, Eating food in homes of people who abuse Shastras, Being a
government servant, Not doing Agnihothra (mandatory fire worship), Stealing
metals other than gold, Not returning loan, Reading the science developed by
Mlechhas (foreigners?), Engaging in music and dance, stealing grains,
copper and similar metals and cows, Drinking habit, sex with wives of others,
and troubling Kshatriyas, Vaisyas and others are called Upapathakas.

VIII. Sankarikaranani (Getting Polluted)

Manu
Killing of donkey, dog, Camel, Deer, Elephant, Goat, Sheep, fish snake and
Buffalo are Sankarikarana sins.

IX. Malinikarana (Making dirty)

Troubling worms, insects and birds, eating food mixed with alcohol and
stealing flowers, firewood and fruits are classified as Malinikarana sins.

X. Apathrikarana (Dealing with Undesirable)

Taking money from those who do not follow rituals, selling things, serving
others and telling lies for everything are Apathrikarana sins

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XI. Jathibramsakarana (Destroying community)
Wounding, troubling Brahmins and making them sad, smelling things like
onion, garlic etc and denying sex to the husband are Jathibramsakarana sins.

XII. Jnana Ajnana Krutha Papa Vichara (Sins done knowingly and
unknowingly)
1. Chagaleya
Redemption is only for those sins which are committed unknowingly. For sins
committed knowingly, there is no redemption.
2. Manu
Some people are of the opinion that redemption is there only for sins
committed unknowingly. Others however believe that redemption is there for
sins committed knowingly also.
3. Smruthi
The redemption for sins committed knowingly are double that for sins
committed unknowingly.
4. Athramadhaveeta
There is two results of Prayaschitha (redemption). One is that he will not
suffer in hell after death. He also can have good interaction with every one in
this world when he is alive. But if he has committed the five great sins, even if
he carries out redemption, no interaction should be there with him. No body
should have any dealings with him. So except for these, in case of
Upapathakas, if redemption is done, he will not suffer hell after death and
even in this world he can interact with others. For people who do
Upapathakas intentionally, they should do double the amount of redemption.
If this is done even for them there is no suffering in hell and people will move
with them. There is no redemption for the one who does Mahapathakas
intentionally. The only redemption is to fall from a mountain or falling in fire.
That is redemptive acts are only for those Mahapathakas not done
intentionally. Because redemptive acts after death are banned in the Kali age,
for the acts of passion done intentionally resulting in a Mahapathakas, the
suffering for hell is bound to be there. But if he does the 12 year Sadhya
Prayachitha, other people can move with him. If Upapathakas are done
unintentionally, just by reading Vedas, the redemption can be carried out. But
if done intentionally redemptive rituals should be carried out.
5. Smrithi
It tells about redemption to those who aid a murder. The murderer, the man
who approves it, the one who encouraged doing it, the man who helped in
planning, The man who encourages a murder, The one who helps in its
execution, The man who showed the path, the man who provided the place,
the man who gave the weapon, The one who fed the murderer before
committing it, the one who did not prevent it even though he could have
prevented it, The man who appreciated it are all guilty. There are redemptive
rituals for all of them.

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XIII. Pathakam Dwividam (Two Types of Crime)
Sins are of two types. One is doing sin with every one's knowledge or
publicly. This is called Prakasa papam. Another is the sin committed without
any one knowing it. This is called Rahasya papam (Secret sin). In case of
Prakasa papam we should approach scholars who are expert in Vedas,
Scholars knowing Dharma Sasthra and Great people who observe all rituals
and carry out the redemptive ritual as advised by them. That is a Prakasa
Prayachitham (public redemption). In case of Rahasya papam, the
redemptive act also can be kept as secret,

XIV. Prajapathya Kruchra Lakshanam (Procedure of Prajapathya Kruchra -

Mortification)
Manu
This consists of taking food for three days only in day time followed by three
days of food only in night time, followed by three days of food once, if offered
without begging which is followed by starving for three days. This takes a
period of 12 days to observe.

XV. Pada Kruchra (Procedure of Pada - quarter - Kruchra)

Yagnavalkya
This consists of taking food for one day in day time only, followed by one day
food at night time only, followed by one day one time food, if available without
begging and one day of starvation. This takes a period of 4 days to complete.

XVI. Ardha Kruchra (Procedure of Ardha - half - Kruchra)

This consists of taking food for one day in day time only, followed by one day
food at night time only, followed by two days one time food, if available
without begging and two days of starvation. This takes a period of 6 days to
complete.

XVII. Athi Kruchra (Procedure of Athi - more - Kruchra)

Parasara
This consists of taking only one hand full of food once in three days in day
time, followed by three days at night time followed by three days if available
without begging. This is to be followed by three days of complete starvation.
This takes a period of 12 days to complete. Some sages permit only one
mouthful of food but Sage Parasara is kind enough to permit one handful of
food.

XVIII. Kruchradhi Kruchram (Kruchram of Kruchrams)

Bodhayana
This consists of drinking only water once during meals time for three days in
day time, followed by three days at night, and followed by three days without
begging, which would be followed by three days of complete starvation. Sage
Yagnavalkya says that, taking once only milk for 21 days is Kruchradhi

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Kruchram. This is easier. Thaptha Kruchram is taking once for three days hot
water once, followed by three days of once hot milk followed by three days of
hot ghee, which has to be followed by three days of complete starvation.
Santhapana Kruchram is taking Cow's urine, Cow dung, milk, curd, Ghee and
Kuchotha (?) in that order once for one day each, followed by one day of
starvation.
Starving for 12 days is called Paraga Kruchram. Suppose we live for one
month only on fruits, it is called Phala Kruchram. Suppose we take only gruel
made of Barley for one month it is called Yavaka Kruchram. Reciting
Agamarshana Suktha followed by Thrishavasa (?) snana and observing fast
for three days is called Agamarshana Kruchram.

XIX. Chaandrayanam (Mortification for 30 days)

This is of two types - Pippeelika Madhyam (Ant middle) and Yava Madhyam
(Barley middle).
Pippeelika Madhyam is fat in the beginning and end and slender in the middle
and Yava Madhyam is thin in the beginnings and end and stout in the middle.
Sage Vasishta
This is Pipeelika Madhya Chaandrayanam: Start on Prathama of Krishna
Paksha. Take 14 handful of food on that day. On the second day take 13
handfuls and so on and observe fast on Amavasya. On Shukla Prathama
take one hand full and next day two hand full and so on. On Pournami day
take 15 handfuls.
This is Yava Madhya Chaandrayanam: Start on Shukla Paksha Prathama.
Take one handful on the first day, two on the second day and so on for 15
days. On Krishna Paksha Prathama take 14 handfuls. Daily reduce one
handful for 14 days and on Amavasya observe fast.
Before beginning of these rites, you have to shave and give Dhana and
Dakshina to Brahmins.
Taking three handful of food for one month and living a life of austerity is
called Rishi Chaandrayanam. Taking four handfuls during day followed by
four handfuls at night for one month and leading a proper life is called Shisu
(child) Chaandrayanam. Taking eight handfuls for one month is called Yathi
Chaandrayanam.

XX. Keshaam Chith Paapanam Prayaschitha (Redemptive acts for certain

sins)
1. Parashara
Parasara says that in the Kali age the redemption for Brahma Hathi dosha is
to take bath in Rameshwaram. He has instructions for doing it properly. We
should do Sankalpa and without slippers and umbrella walk and reach
Rameswaram from our home. While going you have to beg and eat. While
begging you have to say, "I am a sinner, I have Brahma Hathi dosha, Please
give me alms." We should never enter any house. We can take rest in river
banks or cattle sheds. Frequently we have to describe the nature of sin

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committed by us to people. After reaching Rameshwaram, you have to take
bath in Dhanushkoti and in all theerthas including Agni Theertham. After this
we can to return to our village and give as Dhana hundreds of cows and feed
hundreds of Brahmins.
2. Manu
The one, who does Brahma Hathi Dosha, should build a hut outside the
village and stay there for 12 years. He has to eat by begging for food in the
Kapala (skull) of a human being. Also all the twenty four hours we should
meditate on Hari.
3. Parasara
The redemptive act for the one who kills a cow is like this. He should shave
all the hair from his head, take bath thrice a day and observe Go (cow)
Vrutha. He should live with the group of cattle at night. When Cows go for
grazing during day time, he should follow them. He should not bother about
sun, rain etc. He should pay attention in protecting the cow. If they are caught
in mud, he should himself lift and help them. Then he has to observe
Prajapathya Kruchram. That Kruchram should be divided in to four depending
on the age of the cow killed. Then he should do Godhana and feed Brahmins.
This is the Prayaschitha for killing cows. Then he tells about redemptive act
for killing a cow or for beating it with a stick, big stone and knife and other
weapons. For the one who beats with a stick and kills, Santhapana Kruchram
is prescribed. For the one who hits it with a ball of mud and kills it,
Prajapathya Kruchram is prescribed. For the one who kills it with a stone
Thaptha Kruchram and the one who kills with knife Athi Kruchram is
prescribed. If a man kills a cow and hides it,, he would go to the hell called
Kala Suthra and suffer there for a long time. Then he would be born for seven
lives as one who has great disease, eunuch and one who only suffers. In the
term cow, bull also is included.
4. Manu
If a man drinks alcoholic drink, for redemption he has to boil the drink and
drink it as such when it is boiling. If his body is burnt as a result, he would get
rids of the sin committed by drinking.
5. Yama
If you happen to drink milk or coconut water in a copper vessel or drink milk
mixed with salt or drink alcoholic drink knowingly you have to observe
Chaandrayanam. If you do it unknowingly, Prajapathya Kruchra is sufficient.
6. Yagnavalkya
If a Brahmin steals Gold, he should give a big mortar (Ulakkai) to the king and
request the king to beat him with the mortar. If not he should do the
redemptive act prescribed for drinking alcohol. Other alternative is to give to
another Brahmin Gold equivalent to his own weight.
7. Markandeya
Going to a prostitute destroys both respectability as well as wealth. This
would also destroy fame and Thapas. Having sex with a widow would reduce
your power as well as life. Having sex with some body else's wife would

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destroy everything. The prayachitham for this is very harsh.
8. Devala
The man who spreads gossip about others, a rowdy, Drunkard and a
Gambler are considered as very bad people. If we happen to live with any of
them for one day, we have to perform Paraga Kruchra. If we live with any of
them for 15 days, we have to perform Thaptha Kruchra. If we live with any of
them for a month, we have to perform Prajapathya Kruchra. If we live for one
year we have to perform Chaandrayanam. Then only we would become
clean. If we live more than one year, we are also classified as very bad.
9. Jabali
The one who takes bath in the well for 7 days, the one who takes bath in hot
water for 7 days and the one who does not clean himself with mud after
answering nature's calls should do Prajapathya Kruchram and then drink
Pancha Gavya to get himself cleaned.
10. Yagnavalkya
For getting rid of Upapathakas we have do Chaandrayanam or live with only
milk as food for one month or perform Paraga Kruchra.

XXI. Rahasya Papa Pariharam (Redemptive acts for sins done secretly)
1. Manu
Doing Veda Parayana daily, doing the five great Yagna (Pancha Maha
Yagna) and being patient, destroy the sins committed in secret. Like a fire
makes twigs in to ash, the Veda knowing Brahmin drives away all the sins by
the fire of his knowledge. It is also told that if we do 16 Pranayamas along
with Mantras, the sins committed vanish.
2. Parasara
Chaandrayanam, Yavaka Kruchra, Thula Purusha Dhana, Go Vrutha and
taking care of cows are normal redemptive acts for all sins.
3. Paitinasi
Even though we are involved in several sins, if we meditate on Achyutha and
Vasudeva forgetting the world, we again become pure and become noble.
4. Brugu
Even if sins are done in one crore different ways, if we sing "Rama, Rama",
by the effect of the name "Rama" all sins would be destroyed. This is a
redemptive act for all sorts of sins. There is no better redemptive act in any of
the Shastras.
5. Brhamikavartha
The man, though he has committed all sorts of sins,, if he sings about Lord
Shiva with a sinless mind and great devotion, he would become a pure soul.
6. Athri
If we chant the Sri Rudra Mantra, eleven times, even if we have committed
great sins, we would get rid of all sins.

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XXII. Kruchraprathinidhaya (Alternative to Kruchra)
1. Hemadhri
Because due to the change of time and place, we may not be able to observe
Prajapathya Kruchra, The great sages have told other alternatives.. This
Kruchram according to them is equivalent to feeding 12 Brahmins or Ten
thousand times chanting of Gayathri or doing 1000 thila homams.
2. Parasara
Prajapathya Kruchra is equivalent to 200 pranayamas
Or
12 times bathing in sacred rivers like Ganga
Or
Walking 20 miles singing the names of God
Or
Chanting Gayathri Manthra 10000 times
It is sufficient if one of them is observed.
3. Madhaveeya
If we are not able to observe Prajapathya Kruchra, we have to give one cow
to a Brahmin, If this is not possible, we can give sufficient money to buy a
cow to a Brahmin. If without intention sins occur to sagely elders, they can do
Japa and Homa and get rid of the sin. If Sin is done by one who does not
follow Achara, he has to do Kruchrams to get rid of sins. In case of rich
people they can get rid of their sins by large donations of wealth.

Thus ends the chapter on Redemptive acts in Samkshepa Dharma Sasthra.

Thus ends The Samkshepa Dharma Shastra.

Samkshepa Dharma Shasthre Sankeerna Vishaya

[Appendix to topics dealt in Samkshepa Dharma Shastra]

Sanath Kumara said

In this very horrible Kali age, the path of Vedas is neglected and the path of
the Barbarians is being adopted. Since the mind of Brahmins and others is
not pure, there would be no results for the rituals performed by them. So what
is the path fot attaining happiness and safety in this Yuga.
Narada said:
The entire mobile and immobile world acts as per the orders of the great God.
This Kali Yuga would only be like this and we have to save ourselves from it.
In the previous Yugas we were able to obey Sasthra and their injunctions. In
Kali we cannot carry out anything in the way that we desire. The only option is
to perform rituals the best way we can and dedicate it to God with devotion to
Lords Vishnu. The God will accept them and bless us.

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If the man observing fast is not able to observe complete fast he can choose
one out of Water, root vegetables, fruits, milk, Rice without salt, what has
been offered in Sradha, the teachings of Guru and medicine. These eight do
not spoil the Vrutha of fasting.
By frequently drinking water, by frequently eating Thamboola (betel leaf plus
betel nut), by sleeping in the day time and having sex with ladies, the fasting
ritual would be destroyed. So we should not do them while fasting.
Those great ones who do Japa (chant) do not have bad dreams, worry,
ghosts, snakes, Brahma Rakshas, thieves, head ache etc So it is essential to
chant good Mantras.

The one who lights the perennial lamp and maintains it in the temple of
Vishnu or Lord Shiva, and maintains them everyday gets the effect of having
performed an Aswamedha Yaga.

After meals, if we worship Lord Vishnu and eat the Nirmalya Thulasi (ocimum
sanctum) leaf, then we would get rid of all sins and get the effect of having
performed 100 Chaandrayanam,

During sacred thread ceremony, we can eat together with our mother and on
the day of the marriage we can eat with our wives. But in all other times if we
eat along with a lady, we would become sinners.

During Homa, Meals, Sandhya vandana, Japa and worship, we have to do

Aachamana twice.

Sins do not stick on the body of a Brahmin in whose body Vedas are there.
He would be personification of Vedas but by a bare body there is no use.

First we have to learn Veda face to face from some one. Then we have think
and do research on the meaning of what we have learnt. Then we have to
repeat again and again whatever we have learnt. We should do Brahma
Yagna. We should teach what we have learnt to others. These are the five
aspects of learning Vedas.

When we learn Vedas we have to lead a ritualistic life, follow the writs of the
part of Veda we are learning, eat food on the floor and learn the entire Veda
including Upanishads. This is the important duty of a Brahmin.

When we are learning Vedas, we should do it fast, when we are practicing we

should do it with medium speed and when we are teaching it, we should
recite it slowly.

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When we are beginning to learn Prasna and Anuvaka, we have say Hari
slowly similar to Harihi. It should be separately pronounced and not mixed
with "Om” that follows it. "Ha" should be told loudly and "Ri" softly.

That Brahmin who teaches Vedas according to the tenets of Dharma, he gets
similar benefit as that of Bhoo dhana (giving away land) and Godhana (giving
away cows)

If a Gothra or Pravara rishi is found in some other Gothra, Such Gothras are
considered as similar Pravara. But this is not applicable to Brugu Gothra and
Aangeeras Gothra.

If a girl is not given in marriage (even after she grows up), she can live in the
house of her birth till death. So Just for the sake of marrying her away, we
should not give her in marriage to a debased male.
In case of Sradha of mother and father, the Thila Tharpana should be done in
the next day morning. But in Sradha of others, Tharpana has to be performed
immediately.
On the first day of a Yuga, on the first day of the month, Pournavasya and on
Vyatheepada, The Tharpana should be done before the Sradha where Anna
is offered. In case of Ardhodhaya, Gajachaya, Sashti, Mahalaya Bharani and
Mahalaya Maka, the Tharpana should be done afterwards.
In case of Nandi Sradham, Sapindeekaranam, Pretha Sradham,
Anumasikam, Apthika and Vimokam, there is no Tharpana.

In Mahalaya Sradha and in all Sradhas which are performed in the Hiranya
form, the Tharpana should be performed after the Sradha. The consideration
of before and after is only in case of Anna Sradha.

Brahmachari should not carry a corpse. If he touches, sacred thread

ceremony should be performed again for him.

If several Sradhas come on the same day, first do Pratyapthika, (annual) then
Masika (monthly) and then Darsa (on Amavasya).

Any sin which can be removed by starving for 15 days can be removed by
doing 100 pranayamas. That sin which can be removed by doing 1000
Pranayama, can be removed in a second by meditating the four armed form
of Vishnu with conch, mace, flower and the wheel. So please meditate on
Hari always.

Among Mantras Shiva Panchakshara mantra called the king of Mantras is

most superior. Among the ways, the way pointed out by Vedas is most
superior. Among the things to be attained Salvation is the most superior.

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There is no one like Samba or Eesaana who cut of the ties of worldly life, who
is superior to me. I am divine, I am free, I am everywhere. My being
everywhere is not due to the effect of illusion. I am witness for everything.
(This indicates that worship of Lord Shiva gives us all that we desire and
want.)

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Sandhya Vandanam - Tri Vedi
Procedure with Summary and Meaning
Compiled by P. R. Ramachander

Introduction
Sandhya Vandanam literally means either Salutation to the goddess of Dawn
and dusk or the prayers done during dawn and dusk. Hindus considered the
period just before dawn and just after dusk as well as the exact period of
noon, as extremely suitable for meditation. All Brahmins after Upanayanam
(prescribed to be done at the age of seven), were required to do these
prayers without fail. Essentially these prayers are offering oblations to devas
(arghya pradanam), doing breathing exercises (pranayamam) and then
meditating on Gayathri by chanting the king of all manthras Gayathri. This
Manthra is taught to every boy by his own father during the ceremony of
brahmopadesam. After learning Gayathri every boy is supposed to have
taken a second birth and is entitled to be called Dwija. Our scriptures attach
lot of importance to Sandhya Vandanam. They prescribe that a dwija should
do it without fail every day. They also say that the knowledgeable Brahmin
who salutes the Sun god daily thrice would attain whatever he wants. They
further say that one who does not do sandhyavandanam is a sinner and is not
eligible for any Vedic duties. What is given below is the Sandhya Vandanam
procedure prescribed for Yajur Vedis. But the manthras to be chanted by
followers of the other Vedas is also mentioned wherever there is a difference.
All people are requested to do the Sandhya Vandanam initially for a few times
under the guidance of their "Guru" and use the procedure and manthras
given below later. This is requested because English being not a very
phonetic language is inadequate to transliterate Sanskrit slokas and that too
those written in the Vedic Sanskrit. A summary meaning of all the manthras
chanted is appended at the end.

Sandhya Vandhanam - Part-I - Argya Pradhanam

Sandhya Vandhana has two parts, the first one normally to be done either
standing in a river or sitting with hunched legs on the feet outside the house
and the second part is done by sitting on firm ground using the lotus pose
(Padmasana). It is normally done facing east during dawn and noon and
facing west during dusk..

1. Perform Achamanam
Take small quantities of water (just sufficient to soak one grain of black gram)
three times in the right hand and take it with the following manthra:
Om Achyuthaya Namah, Om Ananthaya Namah, Om Govindaya Namah.

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Then
Touch with thumb both cheeks saying Kesava - Narayana
Touch with ring finger both eyes saying Madhava - Govinda
Touch with the first finger both sides of nose saying Vishno - Madhusoodana
Touch with little finger both ears saying Trivikrama - Vamana
Touch with the middle finger both shoulders saying Sreedhara - Hrishikesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara
2. Ganapathi Dhyanam*:
Recite the following manthra slowly hitting the forehead with both fists
together:
Shuklambaradharam Vishnum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.
*This prayer is not recited by Vaishnavas. They are requested to go to the
next section.

3. Do Pranayamam:
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savithur varenyam Bargo devasya dhimahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om.

4. Sankalpam
Keep the right palm inside the left palm and keep the palms on the right thigh
and recite the following manthra:
Mamo partha samastha duritha kshaya dwara, Sri Parameshwara
preethyartham*,
pratha sandhyam upasishye (for madhyannikam instead tell "madhyaynikam
karishye" and for evening sandhya vandhanam tell "sayam sandhyam
upasishye")
*Vaishnavas may instead tell "shri bhagavadaagnaayaa shriimannaaraayana
priityartham".

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5. Marjanam
Sri Kesavaya Namah (write OM in water with the ring finger)
Recite the following ten manthras. While reciting the first seven sprinkle water
on the head, while reciting the eighth touch the feet, nine again sprinkle on
the head and complete by reciting the tenth with Take little water on your right
palm and throw around your head in clockwise direction like pradakshinam:
Aapo hishta mayo bhuva (1) thana oorje dadha thana (2) Mahe ranaaya
chakshase (3) Yova shiva thamo rasa (4) Thasya bhajaya thehana (5)
usatheeriva mathara (6) Thasma aranga mamava (7)
Yasya kshayaya jinwadha (8)
Aapo janayadha jana (9)
Om bhorbuvassuva (10)

6. Praasanam
Take in the hand small quantity of water in the palm (just sufficient to
immerse one grain) recites the following manthra and drink it while telling
"swaha".

Morning (Pratha Sandhya)

For Rig Vedis and Yajur vedis
Sooryascha ma manyuscha manyu patayascha manyukruthebhya.
Paapebhyo rakshantham
Yad rathrya papa ma karsham
Manasa vacha hasthabhyam padbhyam udarena sisnaa
Rathri sthadha valumbathu
Yad kincha duritham mayi
Idham aham mam amrutha yonau
Soorya jyothishi juhomi swaha

For Sama Vedis

Ahascha maa adithyascha punathu swaha

Noon (Madhyahnika)
Aapa punanthu prithweem, prithwee pootha punathu maam
Punanthu brahmanaspathir brahma pootha punathu maam
Yad uchishta mabhojyam yadhwa ducharitham mama
Sarvam punanthu mamopa asatham cha prathigraham swaha

Evening (Sayam Sandhya)

For Yajur and Rik Vedis
Agnischa ma manyuscha manyu pathayascha manyu kruthebhya
Papebhyo rakshantham
Yadahna papama karsham
Manasa vaacha hasthabhyam
Padbhyam udarena sisna

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Ahasthada valumbathu
Yad kinchid duritham mayi
Idamaham maam amrutha yonau
Sathye jyothishi juhomi swaha

For Sama Vedis

Rathrischa ma varunascha punathu swaha.

7. Achamanam
Use the same manthras and action as given in "1" above

8. Punar Marjanam
Recite the following fourteen manthras. While reciting the first eleven-sprinkle
water on the head, while reciting the twelfth touch the feet, thirteen again
sprinkle on the head and complete by reciting the fourteenth with Take little
water on your right palm and throw around your head in clockwise direction
like pradakshinam:
Dadhi kravinno akarisham (1) Jishno raswasya vajina (2) surabhino mukha
karaath (3) Prana ayugumshi tharishath (4) Aapo hishta mayo bhuva (5)
Thana oorje dadha Thana (6) Mahe ranaaya chakshase (7) Yova shiva
thamo rasa (8) Thasya bhajaya thehana (9) usatheeriva mathara (10)
Thasma aranga mamava (11)
Yasya kshayaya jinwadha (12)
Aapo janayadha jana (13)
Om bhorbuvassuva (14)

Some Rik vedis after doing this punar marjanam recite the following manthra
with little water in hand, smell the water and pour it in southwesterly direction.
Ruthancha sathyancha thapasodyadha thadho rathri jayatha thada samudhro
arnavaa
Samudhradarnavaa dadhi samvadvaro ajayatha.
Aho rathraani vidhathat viswasya mishadho vasi.
Soorya chandrama sow dhatha yadha poorva magalpayath.
Divancha prithweem santharishmatho Suva.

9. Argya Pradhanam
Join both hands together and take hand full of water taking care not to join
both thumbs with other fingers (facing east during Pratha Sandhya, facing
north during Madyannikam, and facing west during Sayam Sandhya) repeat
the following manthra and pour it, thrice during pratha sandhya, twice during
Madhyannikam and twice during Sayam sandhya:
Om Bhorbuvassuva. Tatsa vithur varenyam bhargo devasya deemahi. Dhiyo
yona prachodayath
Rik vedis in all the three times offer three argyas always standing.

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10. Prayaschitha Argyam
Do Pranayama (refer S. No. 3 above)
Then offer one more Argyam in a similar fashion as above. This is a
Prayaschitha (atonement) for doing the argya pradhanam late. Take small
quantity of water in the right hand and rotate it above ones own head saying
(this is called Athma parishechanam)
Om Bhorbuvassuva

Rik and Sama Vedis use a different manthra for this prayachithargyam:
Morning (Pratha Sandhya)
Om yadathya gacha vruthrahan. Udayaa abhisoorya sarvaan dathindra they
vache.

Noon (Madyannikam)
Om uthkedthbhi sruthamagam vrushabham naryabasim
Astharameshi soorya

Evening (Sayam Sandhya)

Om na thasya maya yachana
Ripureeseetha marthya yo agnaye dathacha havyadathaye (Rik vedis end it
as havyadathibhi)

11. Ikyaanusandhanam
With both hands touch the middle of the chest, close the eyes, meditate and
chant
Asaavadhityo brahma. Brahamaivahamasmi
Then do Achamanam.

12. Deva Tharpanam

Sit facing east during pratha sandhya, facing north during madhyannikam,
and facing east during sayam sandhya, take water in the hand and pour it out
through its tips after each manthra. Take care to take water separately each
time.
Aadithyam tharpayami
Somam tharpayami
Angarakam tharpayami
Budham tharpayami
Brahaspathim tharpayami
Shukram tharpayami
Sanaiswaram tharpayami
Rahum tharpayami
Kethum tharpayami
Kesavam tharpayami
Narayanam tharpayami
Madhavam tharpayami

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Govindam tharpayami
Vishnum tharpayami
Madhusoodhanam tharpayami
Trivikramam tharpayami
Vamanam tharpayami
Sreedharam tharpayami
Hrishikesam tharpayami
Padmanabham tharpayami
Damodharam tharpayami

Then do aachamanam

Thus ends the first part of Sandhya Vandana

Sandhyavandhanam - Part-II - Japam

This is done sitting cross-legged or in the Padmasana pose, sitting on a mat

or wooden Palagai placed on the floor either on the shores of the river or
inside the house. This is done facing east during pratha sandhya, facing north
during madyannikam and facing west during sayam sandhya.

1. Japa Sankalpam
Recite the following manthra slowly hitting the forehead with both fists
together:
Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.
*This prayer is not recited by [Link] are requested to go to the
next section.

Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savithur varenyam Bargo devasya dhimahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom

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Touch the ears three times saying
Om, Om, Om
Keep the right palm inside the left palm and keep the palms on the right thigh
and recite the following manthra:
Mamo partha samastha duritha kshaya dwara, Sri Parameshwara
preethyartham*,
pratha sandhya gayathri maha manthra japam karishye (for madhyannikam
instead tell "madhyaynika gayathri maha manthra japam karishye" and for
evening sandhya vandhanam tell "sayam sandhya gayathri maha manthra
japam karishye")
*Vaishnavas may instead tell "shri bhagavadaagyayaa shriimannaaraayana
priityartham"

2. Pranava Japam
Pranavasya Rishi Brahma (touch the forehead with fingers), Devi gayathri
Chanda (touch below the nose), Paramathma devatha (touch the middle of
the chest)
Bhooradhi saptha vyahrudeenam athri - brugu - kuthsa - vasishta - gowthama
- kasyapa - aangeerasa rishaya (touch forhead)
Gayathree - ushnig - anushtup - brahathi - pankthi- trushtup- jagathi -
chandamsi (touch below the nose)
Agni - vayu - arka - vageesa - varuna - indra - viswe deva - devatha (touch
the middle of the chest.)

Do pranayama as given below ten times:

Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tat savithur varenyam Bargo devasya dhimahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om

3. Gayathri Avahanam
Aayadithya anuvagasya vamadeva rishi (touch head), Anushtup chanda
(touch below nose), Gayathri devatha (touch the middle of the chest)

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Aayathu varada devi aksharam brahma samhitham.
Gayathri chandasam mathedam brahma jushaswana.
Oojosi, sahosi, balamasi, brajosi, devaanaam dhama naamaasi. viswamasi,
viswayu sarvamasi, sarvayu abhipoorom, Gayathrim avahayami, Savithrim
avahayami, saraswathim avahayami (while reciting the last three manthras,
after avahayami, keep both the palms together with little fingers touching and
then slowly take the fingers towards oneself, and bring it back to original
position after one rotation)

For Rik Vedis

Om ithyekaksharam brahma. Agnir devatha brahma. Ithyarsham
Gayathram chandam paramathmam swaroopam Sayjyam viniyogam
Aayathu varada devi akshatram brahma samhitham.
Gayathri chandasam mathedam brahma jushaswana.
Oojosi, sahosi, balamasi, brajosi, devaanaam dhama naamaasi. viswamasi,
viswayu sarvamasi, sarvayu abhipoorom, Gayathrim avahayami, Savithrim
avahayami
saraswathim avahayami, chanda rishinaam avahayami, Sriyam avahayami,
Gayathrya gayathrischando viswamithra rishi (touch forehead), savitha
devatha (touch below nose), Agnir mugam brahma, siro Vishnu, hrudaya
Rudra, shikaa pruthvi, yoni prana apana vyano dana samano sapranaa,
Swetha varna, sankhyayana sagothra, gayathri cha dur visathyakshara
tripada shadrushi pancha seershopanayane viniyoga.

4. Gayathri Nyasam
Savithrya rishi brahma (touch the forehead), nichrud gayathri chanda (touch
below the nose), savitha devatha (touch the middle of the chest)

5. Gayathri Japam
Repeat 108 times the Gayathri facing east in the morning, west in the
evening:
Om Bhur Vhuvah Svah
Tat Savitur Varenyam
Bhargo Devasya Dheemahi
Dhiyo Yo Nah Prachodayat

[take care that the manthra is not heard to any one and if possible without the
lips moving. The counting is done by using japa mala or counting 10 with
using the thumb the ten phalanges except the bottom two of the ring finger.
Some people insist that the counting should not be known to others and cover
the counting hand with towel.]

Some people repeat Gayathri manthra only 54 times during madhayannikam.

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6. Gayathri Upasthanam
Do pranayamam and then stand up and chant
Facing the same direction:
Pratha sandhyam upasthanam karishye (during pratha sandhya)
Adithyam upasthanam karishye (during madyannikam)
Sayam sandhyaupasthanam karishye (during sayam sandhya)

Then repeat
Uthame shikare devi, bhoomyam parvatha vardhini,
Brahmanebhyo anugnanam, gacha devi yada sukham.

7. Surya Upasthanam
During morning (Pratha Sandhya)

For Yajur Vedis

Mithrasya charshanee drutha sravo devasya saanaseem,
Sathyam chithra sravasthamam
Mithro janan yathayathi prajanan mithro dhadhara prithveem udadhyam.
Mithra krushti ranimisha bichashte sathyaya havyam krudavath vidhema
Prasa mithra martho aasthu prayaswan yastha adithya sikshathi vrathena
Na hanyathe na jeeyathe thwotho naina manho asnoth yanthitho na doorath

For Rik Vedis

Mithrasya charshani drutho aavo devasya sanaasi
DyumNamah chitra sravasthamam
Mithro janan yathayathi bruvaano mithro dathaara prithveem udathyam
Mithra srushtir nimishaa abhishte mithraaya havyam gruthava jjuhodha
Prasamithra martho asthu prayaswaan yastha adhithya sikshathi vruthena
Na hanyathe, na jeeyathe dwotho sanNamah aho asnodhyanthitho na
doorath
Jatha vedase sunavaama soma marathi yadho nitha hadhi veda
Sa na parshathathi durgaani viswaa naaveva sindhum durithath yagni
Pisanga brushti mam brunam pisasi mindra sam mruna
Sarvam raksho nibarhaya (rotate hand over face)
Badhram karnobhi srunyama deva
Badhram pasye makmaa akshabir yajathraa
Sthirai rangaisdushtuvaangsathaubhi
Vyasema deva hitham yadayu (touch ears)
Kesya agnim kesee visham kesi pibarthi rodani
Kesi viswam swarduche keseetham jyothi ruchyathe (touch hair)

For Sama Vedis

Yaso aham bhavami brahmananaam yaso ragnam yaso visaam
Yasa sathyasya bhavami
Bhavami yasasaam yasa

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Adithya naava maroksham poornamparipadinim
Achithram bharayishnaveem satharithraam swasthye om Namah adithyaya
Udyantham dwa aadithyanu deeyasam

During Noon (Madyaneekam)

For Yajur Vedis

Aasathyena rajasa varthamano nivesayan amrutham marthyancha
Hiranyena savitha rathena aaadevo yathi bhuvana vipasyam
Udvayam thamasaparee pasyantho jyothirutharam
Devam devathra soorya maganma jyothiruthamam
Uduthyam jatha vedasam devam vahanthi kethava
Druse viswaya soorya
Chithram devaana mudagaa daneekam chakshu mithrasya varunasyagne
Aa praa dyaava pruthvi aanthareeksha soorya aathma jagathasthushacha
Tachakshur deva hitham purasthath chakra mucharath

For Rik Vedis

Aakrushno na rajasa varthamano nivesayan amrutham marthyancha
Hiranyayena savitha ratheno devo yadhi bhuvanani pasyan
Thachakshur devahitham purasthaschakra mucharath
Pasyema sarada satham
Jeevema sarada satham
Hamsa suchishath vasur anathreeksha sath hotha vedishadathir drona sath
Nrushatvarasath ruthasath vyomaasa thabja koja ruthaja adrija rutham
bruhath
Uduthyam jatha vedasam devam vahanthi kethava
Druse viswaya sooryam
Apathye dayavo yada nakshatrayandyakthubhi
Sooraaya viswa chakshase
Chithran devanam udagadaneekam chakshur mithrasya varunasyagne
Aapradyava pruthvee anthareeksha soorya athma jagatha sthas dushacha
That sooryasya devathvam than mahithwam
Madhya karthor vidhatham sancha bhara
Yadeda yuktha haridas sadasthath
Aadrathri vasa sthanu they simasmai
Than mithrasya varunasya abhi chakshe
Sooryo roopam grunuthe dyo roopasthe

For Sama Vedis

Aadhithya navamaroksham poorna maparipaddhineem
Acchithram bharayishnaveem sadarithraam swasthaye
Om Namah adithyaya, Namah adhithyaya, Namah adhithyaya
Uduthyam jatha vedasam devam vahanthi kethava
Druse viswaya sooryam

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Chithram devaanam udaganeekam chakshur mithrasya varunasyagne
Aa pra dyava pruthvi anthareeksha soorya athma jagadas tha dushacha
Thachkshur deva hitham purasthac chukramussarth
Om bhorbuvaswarom
Soorya iva druse bhooyasam agneeriva thejasa, vayuriva pranena, soma iva
ganthena, brahaspathher iva budhya, aswina iva roopena, indragni iva
balena, brahma bhaga evaham bhooyasam paap mabhaga me dwishantha.

During Evening (Sayam Sandhya)

For Yajur Vedis

Imam me varuna sruthi hava Madhya cha mrudaya
Thvaam mavsyu rachake
Tathwayami brahmana vandamanas thadhasaasthe yajamano havirbhi
Ahedamano varuneha bhodyurusa sa maa na aayu pramoshi
Yacchidithe visho yadha pradheva varuna vratham
Minimasi dyavi dyavi
Yat kinchedam varuna daivye jane abhidroham manushyascharamasi
Achithee yath thava dharma yoyopima maa nasthasma thenaso deva
reerisha
Kitha vaso yad riripur na dheevi yad vagha Sathya muthayanna vidhma
Sarvaa thaa vishya sithireva devathaa the syama varuna priyasa

For Rik Vedis

Imam me varuna sruthi hava Madhya cha mrudaya
Thvaam mavsyu rachake
Tathwayami brahmana vandamanas thadhasaasthe yajamano havirbhi
Ahedamano varuneha bhodyurusa sa maa na aayu pramoshi
Yacchidithe visho yadha pradheva varuna vratham
Minimasi dyavi dyavi
Yat kinchedam varuna daivye jane abhidroham manushyascharamasi
Achithee yath thava dharma yoyopima maa nasthasma thenaso deva
reerisha
Kitha vaso yad riripur na dheevi yad vagha Sathya muthayanna vidhma
Sarvaa thaa vishya sithireva devathaa the syama varuna priyasa
Jatha vedis sunavaama soma maarathi yadho nitha hadhi Veda
Sa na parshathathi durgaani viswaa naaveva sindhum durithath yagni
Pisanga brushti mam brunam pisasi mindra sam mruna
Sarvam raksho nibarhaya (rotate hand over face)
Badhram karnobhi srunyama deva
Badhram pasye makmaa akshabir yajathraa
Sthirai rangai sdushtuvaan sasathaubhi
Vyasema deva hitham yadayu (touch ears)
Kesya agnim kesee visham kesi pibarthi rodani
Kesi viswam swarduche keseetham jyothi ruchyathe (touch hair)

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For Sama Vedis
Yaso aham bhavami brahmananaam yaso ragnam yaso visaam
Yasa sathyasya bhavami
Bhavami yasasaam yasa
Adithya naava maroksham poornamparipadinim
Achithram bharayishnaveem satharithraam swasthye om Namah adithyaya,
Namah adhithyaya, Namah adithyaya
Prathi thishtantham thavar adhithya anu prathi thishtassam.

8. Samashti Abhivadanam
Starting from the direction facing which the japa was done after each manthra
turn 90 degrees to the right. Say the next manthra and so on.
Sandhyayai Namah
Savithryai Namah
Gaythryai Namah
Saraswathyai Namah

Then chant with folded hands facing the same direction

Sarvebhyo devathabhyo namo Namah

Then chant facing the same direction

Kamo karshed manyura karshed namo Namah.

Then touch with both hands the ears slightly bow and chant
Abhivadaye (tell your rishis) (tell number) Risheya
(tell your pravara) pravaranvitha
(tell your Gothra) gothra
(tell your Suthra) suthra
(tell your Veda) adhyay
Sri (tell your name) sarmanam aham asmibho

After this touch your feet with both hands and do Namahskaram.

Some examples of Pravara Rishis

Gothra pravara rishaya
Athreya Athreya Archanaanasa, syavaaswa traya risheya
Naidruva kasyapa Kasyapa, Avathsara, Naidruva traya risheya
Gargeya Aangeerasa, Chainya, Gargya traya risheya, Aangeerasa,
Barhaspathya, Baradwaja, Chainya-Gargya pancharisheya
Koundinya Vasishta, Maithra varuna, Koundinya traya risheya
Koushika Vaiswamithra, Aagamarshana, Koushika traya risheya
Gowthama Aangirasa-aayasya-gowthama traya risheya
Baradwaja Aangeerasa, Barhaspathya, Bharadwaja traya risheya
Haritha Aangeerasa, Ambareeksha, Younaswa trayarsheya
Sounaka Garthsamadha Ekarsheya

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Chandilya Kasyapa, Aavathsara, Naidruva, Reba, Saptha risheya
Raibha, Choundilya, Chandilya

9. Dig Devatha Vandhanam

With folded hands offer salutations to the different directions facing that
direction:
Pracyai dishe Namah (East)
Dakshinayai dishe Namah (South)
Pradeechai dishe Namah (West)
Udichyai dishe Namah (North)

Then again face the direction in which you were doing japa and continue
Oordwaya Namah (above)
Adharaya Namah (below)
Anthareekshaya Namah (straight)
Bhoomyai Namah (earth)
Brahmane Namah
Vishnave Namah
Mrutuyuve Namah

10. Yama Vandanam

Yamaya Namah
Yamaya dharma rajaya, mrutyuve cha anthakaya cha
Vaivaswathaya kalaya sarva bhootha kshayaya cha
Oudhumbharaya dhagnaya neelaya parameshtine
Vrukodharaya chithraya chithra gupthaya vai Namah
Chithra gupthaya vai Namah om Namah ithi
11. Harihara Vandhanam
Ruthagum sathyam para brahma purusham Krishna pingalam,
Oordhwrethwam viroopaksham Viswa roopaya vai Namah
Viswa roopaya vai Namah om Namah ithi
12. Soorya Narayana Vandhanam
Namah savithre jagadeka chakshushe,
Jagat prasoothi sthithi naasa hethave,
Trayin mayaya trigunathma dharine
Virinchi Narayana sankara athmane
Dyeya sada savithru mandala Madhya varthi
Narayana sarasijasana sannivishta
Keyuravan makara kundalavaan
Kiriti haari hiranya vapur drutha sankha chakra
Sanka chakra gatha pane dwaraka nilayachythe
Govinda pundarikaksha raksha maam sarana gatham

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Aakasath pathitham thoyam,
Yada gachathi sagaram,
Sarva deva Namahskara
Sri kesavam prathi gachathi,

Sri kesavam prathi gachathi om na ithi

Some families face the North after this and chant the following Sarpa Raksha
Manthram:
Narmadayayi Namah-Prathar narmadayai namo nisi
Namosthu narmadhe thubhyam trahi maam visha sarpatha
Apa sarpa sarpa bhadram the Dooram gacha maha yasa
Janamejayasya yagnanthe aasthika vachanam smaran
Jarath karer Jarath karvam samuthpanno maha yasa
Aasthika Sathya santho maam pannagebhyo abhi rakshathu.

Then do sashtanga pranamahm after reciting Abhivadaye as explained

above.

Vaishnavites recite the following manthra before Abhivadaye in addition:

Namobrahmanya devaya Go brahmana hithaya cha,
Jagathidaya krishnaya Govindaya namo Namah
Sree ranga mangala nidhim karuna nivasam Sree Venkadadri Shikaralaya
kala megam
Sree Hasthi saila Shikarojwala Parijatham Sreesam Namahmi sirasa yadu
saila deepam.

13. Samarpanam
Take a small quantity of water recite the following manthra and pour it on the
ground
Kaye na vacha manase indriyair va
Budhyathma nava prakruthai swabhavat.
Karomi yadyat sakalam parasmai,
Narayana yethi samarpayami

Then do aachamanam
14. Raksha
Sprinkle some water on the place where japa was [performed reciting the
manthra below, then touch the ground with ring finger and place it between
the eyelids:
Adhya no deva savitha praja vath saavee soubhagam
Para duswapneeya suva
Viswani deva savitha - durithani paraa suvaa
Yad bhadram thama asuva

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Summary Meaning of Sandhya Vandhanam in English
Sandhya Vandhanam - Part-I - Argya Pradhanam
1. Aachamanam
This is a preliminary purification ceremony. Gods Achyutha, Anantha and
Govinda are saluted and then chanting the twelve names of Vishnu purifies
the self.

2. Ganapathi Dhyanam (this is not done by Vaishnavites)

This is a prayer to the God Ganapathi who is supposed to remove all
obstacles on our way in performance of any rite, in this case, "Tharpanam"
Dressed in white thou art,
Oh, all pervading one,
And glowing with the colour of moon.
With four arms, thou art, Vishnu.
I meditate on thine ever-smiling face,
And pray, "Remove all obstacles on my way".

3. Pranayamam (Holy Meditation)

This manthra is a guide to a breathing exercise as also a prayer. While
chanting Om bhoo,Om Bhuva, Ogum Suva, Om Maha, om jana, om thapa,
ogum satyam we are supposed to keep the left nostril closed and inhale
through the right nostril. While chanting, "Om tat sa vithur varenyam bargo
devasya dhee mahi, dhi yo yona prachothayad", we are supposed to close
both nostrils and hold the breath. After this the left nostril is opened and air
exhaled till the end of the manthra. Hindus believed that that there were six
holy worlds above the earth. These along with earth are remembered in the
first part. These worlds are bhooloka, bhuvarloka, suvarloka, maharloka,
janaloka, thapa loka and satya loka. The second part is the famous Gayathri
manthram. It means "I meditate on that savitha (the sun or the enlightenment
within ourselves) which helps us in our though process, that god which is
within me and that all engulfing power."
Or
"I meditate on the most holy shining aspect of that God, who helps in
brightening our thought process." Then the third part means "Om is water, it
is the light, it is the earth which gives the food, it is the air which supports life,
and it is the ether which is spread all around. It is also the holy seven worlds."
By touching the nose the hands are supposed to get polluted and this is
removed by touching the ears thrice.
4. Sankalpam (our reason for the action)
This is a preliminary rite in every Vedic action. We tell why we are doing what
we do. We chant" To become dear to the Lord Parameshwara (in case of
Vaishnavas it is Lord Vishnu) and to destroy all the effects of sins committed
by me, I pray the Goddess of dawn (noon, dusk)"

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5. Marjanam (Holy bath by sprinkling water)
Salutations to Lord Kesava. It is well known that you Gods of water are the
source of greatness in life. Please grant us the ethereal vision. Like the holy
and dear mothers, grant us please the ultimate essence of happiness that
you have. We are praying you for that essence of happiness to posses, which
you are personification of pleasure. You gods of water should through
knowledge help us to be born holy in the next birth.
6. Prasanam (drinking water powered by Manthras)
Morning (Really at dawn)
Let the sun God, the anger that makes every one its slave and the powers of
God, which control anger save me from the sins committed while being angry.
Let the God of night remove the sins done by me using my mind, my voice,
my hands, my legs, my belly and my penis and also any other sins that
remain with me. I offer myself to the great light of sun, after the purifications
of my sins as a result of this prayer. Let this offering be done well
Noon
Let the god of water purify the earth, which is its source, and let the earth thus
purified purify me. Let it also purify my teacher who is the source of Vedas to
me. Let Vedas, which are ever holy, purify me. Let the god of water purify me
of my action in eating the remnants of food eaten by someone else, which are
fit not to be eaten and also my bad habits, which are within me. Let it also
purify me of my action in following the actions of bad people. I offer myself to
thee God.
Evening (really dusk)
Let the God of fire, the anger that makes everyone its slave and the powers
of God, which control anger save me from the sins committed while being
angry. Let the God of day remove the sins done by me using my mind, my
voice, my hands, my legs, my belly and my penis and also any other sins that
remain with me. I offer myself to the great light, which gives Holy Communion
with the ever shining, after the purifications of my sins as a result of this
prayer. Let this offering be done well

7. Aachamanam (same as 1)

8. Punar Marjanam (repetition of the Holy bath by sprinkling water)

I salute that great God who holds the earth, who rules the world, who
measures the world, who is victorious, and who has taken the form of
Hayagreeva (a form of Human with horses head) who is the source of all
knowledge and who is speed himself. Let him make my face and all other
organs smell good. Let him manage my life without problems.
Salutations to Lord Kesava. It is well known that you Gods of water are the
source of greatness in life. Please grant us the ethereal vision. Like the holy
and dear mothers, grant us please the ultimate essence of happiness that
you have. We are praying you for that essence of happiness to posses, which

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you are personification of pleasure. You gods of water should through
knowledge help us to be born holy in the next birth.

9. Argya Pradhanam (Offering of water)

The God who is OM, I meditate on that glittering form of God who sharpens
the intellect of those in the world of earth, the ether world of Bhuvar and the
heaven Suvar and who has created all of us.

10. Prayaschitha Argyam (same as 9 for offered for the delay)

11. Ikkyanusandhanam (meditating on the oneness of truth)

This Sun god, this Brahmam and myself are one and the same.

12. Deva Tharpanam (satisfying the devas)

I satisfy the sun, moon, mars, mercury, Jupiter, Venus, Saturn, Rahu and
Kethu, I satisfy Lord Kesava, Narayana, Madhava, Govinda, Vishnu,
Madhusoodhana, Trivikrama, Vamana, Sreedhara, Hrishikesa, Padmanabha
and Damodhara, which are the different forms of Lord Vishnu. Ruling over the
twelve different months.

Sandhyavandhanam - Part-II - Japam

1. Japa Sankalpam
Dressed in white thou art,
Oh, all pervading one,
And glowing with the colour of moon.
With four arms, thou art, Vishnu.
I meditate on thine ever-smiling face,
And pray, "Remove all obstacles on my way".

Pranayamam

This manthra is a guide to a breathing exercise as also a prayer. While

chanting Om bhoo,Om Bhuva, Ogum Suva, Om Maha, om jana, om thapa,
ogum satyam we are supposed to keep the left nostril closed and inhale
through the right nostril. While chanting, "Om tat sa vithur varenyam bargo
devasya dhee mahi, dhi yo yona prachothayad", we are supposed to close
both nostrils and hold the breath. After this the left nostril is opened and air
exhaled till the end of the manthra.

Hindus believed that that there were six holy worlds above the earth. These
along with earth are remembered in the first part. These worlds are bhooloka,
bhuvarloka, suvarloka, maharloka, janaloka, thapaloka and satya loka. The
second part is the famous Gayathri manthram. It means "I meditate on that
savitha (the sun or the enlightenment within ourselves) which helps us in our

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though process, that god which is within me and that all engulfing power."
Or
"I meditate on the most holy shining aspect of that God, who helps in
brightening our thought process." Then the third part means "Om is water, it
is the light, it is the earth which gives the food, it is the air which supports life,
and it is the ether which is spread all around. It is also the holy seven worlds."
By touching the nose the hands are supposed to get polluted and this is
removed by touching the ears thrice.

Sankalpam
This is a preliminary rite in every Vedic action. We tell why we are doing what
we do. We chant To become dear to the Lord Parameshwara (in case of
Vaishnavas it is Lord Vishnu) and to destroy all the effects of sins committed
by me, I do meditation on Gayathri in the morning (noon, evening)
2. Pranava Japam (Pranayamam as preliminary to meditation)
For "Om", the sage is Lord Brahma himself, the meter is Gayathri, and the
ultimate Brhman is its God.
For the seven worlds, the rishis are Athri, Brugu, Kutsa, Vasishta, Gowthama,
Kasyapa, Angeerasa and the corresponding meters are Gayathri, Ushnik,
Anushtup, Bruhathi, Pankthi, Trushtup and Jagathi are the respective meters
and Fire God, Wind God,, Sun God, God of words, God of Rain, God of
Devas and God of the universe are Gods respectively.
This is followed by Pranayamam whose meaning is given under sankalpam.
3. Gayathri Avahanam (Requesting Goddess Gayhtri to come within us)
For this Manthra starting with the word "Ayanthu", the sage is Vama Deva,
meter is Anushtup and Goddess is Gayathri.
The goddess Gayathri who can give all desired boons, who is ever
permanent, who is known by Vedas and who is the mother of all meters
should come in me. Let this prayer be granted.
Hey mother Gayathri, you are the power of soul supporting air, you are the
power of all organs, You have power to win over all enemies, You are the
resplendent light, You are the brightness of all Gods, You are the universe,
You are time - the soul of the universe, You are soul of everything, You are
victorious overall and So I pray you who are the meaning of the word "Om". I
request Gayathri to come within me, I request Savithri to come inside me, and
I request Saraswathi to come inside me.
4. Gayathri Nyasam (Preliminary to Gayathri Japa)
For The Savithri Manthra, the sage is Viswamithra, meter is Nichruth-Gayathri
and the God is Savitha

5. Gayathri Japa (Chanting of Gayathri)

We meditate on that resplendent form of God, who is the meaning of the word
"OM", who sharpens our intellect, and who is the creator.

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6. Gayathri Upasthanam (Requesting Gayathri to go back)
I am requesting the Goddess of Morning ( evening) to go back to her plac e
In the noon, I am requesting the Sun God to go to his place.
After blessing us who pray you, please be kind enough to bless us and go
and occupy your place, which is in the holy peak, and be ever happy.

7. Soorya Upasthanam (asking the Sun God to go back)

Morning
I meditate on the greatness and fame of the Sun God who protects people,
who is to be sung upon, who is forever and greatest among those who steal
the mind. He knows everything and guides people. He carries the earth and
the heaven. He sees the world without blinking his eye at any time and
forever. To get results, which are forever, I offer him this offering made of
ghee.
Oh Sun God who is Mithra. Let whosoever wants to worship you become fully
capable of holy deeds. He who is protected by you never becomes sick and
sins will not trouble hi, from far and near.

Noon
The sun God who is resplendent in his light of the soul and who travels with
his visible light which makes the people of earth and heaven do their allotted
duties, travels in his golden chariot inspecting all the worlds,
We who see the sun God, who rises daily after swallowing darkness and who
with his light protects the devas attain the glittering shine of the soul.
His horses, which are his rays, carry the Sun God who is well known in the
Vedas and who knows everything and travel round the sky so that we the
people of earth can all see him.
The sun God who is like an eye to Mithra, Varuna and Agni and who is
personification of all devas travels very high in the sky. The Sun god who is
the soul of those who are mobile and also to those who are immobile spreads
through out the heaven, earth and the atmosphere. Rising in the east and
doing good to all the gods the sun is like an eye. We will see him for hundred
springs, WE would live for hundred springs, We would enjoy life with all those
who are dear for hundred springs, We would live with fame for hundred
springs, We would hear sweet words for hundred springs, We would live
without being won by bad deeds for hundred springs, Like this we wish to see
our dear Sun God for a long long time.
Let the Sun God who gives us all boons, who has reddish eyes, who knows
everything, who shines in all directions and who rises from the middle of the
vast ocean in the dawn make me holy with all his mind.

Evening
Oh god Varuna, please hear now this prayer. Make me happy just now for I
pray you beseeching for protection. I pray you using manthras of Vedas for
that purpose and fall at your feet. One who does fire sacrifice with offerings to

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the fire is also requesting for the same thing. Of Famous God Varuna, without
neglect be pleased to hear my prayer. Please never reduce my life span.
Oh God Varuna, we might have neglected to worship you daily due to
carelessness. Without knowing we men might have deceived the devas in
worship, we might have spoiled your good deeds. Oh God Varuna, please do
not punish us for these sins.
We might have been defamed without basis by bad people like gamblers. We
might have done sins fully knowing it. WE might have done sins without
knowing it. Please destroy in to small pieces; all these without pain, Please
keep me as one who is very dear to you.

8. Samashti Abhivadanam (Prayer to all)

Salutations to the goddess of dawn and dusk.
Salutations to Goddess Savithri
Salutations to goddess gayathri
Salutations to Goddess Saraswathi
Salutations and salutations to all Gods

The crimes of passion and anger done by me were not done with full
realization. I beseech you again and again to pardon all those sins, which
were done unknowingly by me.

Oh great one, I am follower of the pravara rishis called --------------------

belonging to -------------------- Gothra (clan), following the --------------------
Suthra and a student of -------------------- Veda and my name is --------------------
Sarma and I am following at thine feet.

9. Dig Devatha Vandanam (Salutations to the Gods of Directions)

Salutation to the east
Salutation to the South
Salutations to the west
Salutations to the north
Salutations to those Gods above
Salutations to the Gods below
Salutations to the Atmosphere
Salutations to the earth
Salutations to the Brahma
Salutations to Vishnu
Salutations to God of death
10. Yama Vandanam (Salutations to God of Death)
Salutations to Yama, the God of death
My salutations and salutations
To Him who can keep in control his senses,
To Him who is the king of justice.

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To him who destroys,
To him who can put to an end,
To Him who is the son of Sun God,
To him who represents march of time,
To him who causes death to all beings,
To him who is supremely strong,
To him who is called the universal giver,
To him who has a bluish body,
To him who is being worshipped by all,
To him who has a huge belly,
To him who is really peculiar,
And to him who guards his secret.
Guards his secret continued.
11. Hari Hara Vandanam
I salute Him
Who is the beauty in all things I see,
Who is the truth in what I tell,
Who is the ultimate Brahmam,
Who is the soul of every being,
Who is the amalgam of black (Vishnu) and Red (Shiva),
Who sees up from energy,
Who is the three eyed God,
And who is personification of the universe.

Salutation to personification of the universe continued

12. Soorya Narayana Vandanam

My salutations to Lord Surya Narayana who is like an eye to the universe,
Who is the cause of birth, upkeep and destruction of the worlds, Who is
personification of Vedas and Who by his three qualities takes the form of the
holy trinity of Brahma, Vishnu and Shiva, Lord Narayana is forever most
suitable to be venerated for he is in the middle of the solar system, For he sits
in the lotus pose, For he wears the crown on the head, chain on his neck,
wears anklets in his Arms and wears global studs in his ears, For he holds
the Conch and the wheel in his hands and has the glittering colour of gold. Oh
Lord who holds the conch and wheel in his hand, who forever lives in
Dwaraka, Who never allows his devotees to fall, Who takes care f all beings
of the earth and Who has lotus like eyes, please protect me who has come
and fallen at your feet. Like all the water that falls from the sky reaches the
sea, all salutations done to all gods reach Lord Narayana.

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Oh great one, I am follower of the pravara rishis called --------------------
belonging to -------------------- Gothra (clan), following the --------------------
Suthra and a student of -------------------- Veda and my name is --------------------
Sarma and I am following at thine feet.

13. Samarpanam (Giving away)

I give away To the Lord Narayana, all the actions done by me either by my
body, or by my words, or by my mind, or by my organs, or my mind or by my
intellect or by my soul or by my superior thought process or by my natural
movements. Then do the purificatory ceremony of Achamanam (see section
1)

14. Raksha (Protective shield)

Hey Lord Savitha (Sun), please rant good luck to me and my family. Please
remove the ill effects of bad dreams. Please remove the punishment for all
the sins committed by me. And please grant me what is great and good.

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Smriti Mukta Phalam
By P. R. Kannan

Website Link of Smriti Mukta Phalam [Not Included in PDF File]

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Stotra Chinthamani
[Sloka Prayers for Solving Various Problems]
Compiled by Sri Vathsa Somadeva Sharma
Translated by P. R. Ramachander

[These slokas and the method of chanting them have been taken from a book
"Stotra Chinthamani" compiled by Sri Vathsa Somadeva Sarma and
published in Tamil by Surabhi Jagatguru Sathabdhi Publications, Madras.]

1.
For Getting Rid of Diseases
[Prayer is addressed to Balambika of Vaitheeswaran Koil]

Bakambikesa Vaidhyesa, Bhava Roga Haredusa,

Japen Nama Thrayam Nithyam Maha Roga Nivaranam,

Lord of Balambika, God of doctors, Hara the god who removes disease of
birth and death,
He who reads these three names daily, would get rid of great diseases.

2.
For Getting Rid of Diseases
[Chant this 108 times and apply sacred ash. Disease would go away. Repeat
for 40 days if it is serious.]

Achyutha, Anantha, Govinda Nama Ucharana Beshajath

Nasyanthi Sakalaa Rogaa, Sathyam Sathyam Vadamyaham

Achyutha, Anantha, Govinda, after reciting these names,

All diseases would be destroyed, I am telling the truth, the truth.

3.
For Getting Rid of Misery
[To be read eight times]

Duswapna, Dusshakuna, Durgathi, Dhourmanasya,

Durbiksha, Duevyasana Dussasha Duryasamsi,
Uthpatha Thapa, Visha Bheethim Asathkara Karthim,
Vyadheemscha Nasayathu May Jagathaam Adheesa.

Oh owner and lord of this universe, please destroy,

Bad dreams, bad omens, bad fate, a sick mind,
Famine, sorrow, unbearable pain, bad name,
The growing sorrow, fear of poison and misery created by planets.

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4.
To Get Rid of Bad Dreams
To get the effect of reading Shiva Sahasranama
[To be read three times]

Shivo, Maheswaraschaiva, Rudhro, Vishnu, Pithamaha,

Samsara Vaidhya, Sarvesa, Paramathma Sadashiva.

Shive, Maheswara, Rudra, Vishnu, Brahma,

The doctor of domestic life, the god of all, the divine soul and the Sada Shiva.

5.
To Get Desires Fulfilled
[This has to be chanted 108 times after bath for 40 days.]

Yekam Brahmaiva, Advitheeyam Samastham,

Sathyam Sathyam Neha Naanaasthi Kinchith,
Yeko Rudra Na Advitheeyathasthe,
Thasmath Yekam Thwaam Prapadhye Mahesam.

Brahma is only one and he does not have two,

This is the truth, the truth and all other things are lie,
Rudra is only one and he does not have any two,
And so, Oh great God, I Salute you who is only one.

6.
To Avoid Bad Dreams
[Chant 3 times before retiring to bed]

Achyutham, Kesavam, Vishnum, Harim, Sathyam, Janardhanam,

Hamsam Narayanam Krishnam Japeth Duswapna Santhaye.

He who chants "Achyutha, Kesava, Vishnu, Hari, Sathya and Janardhana,

Hamsa, Narayana and Krishna, would make his bad dreams peaceful.

7.
To Get Rid of Sins
[Chant it three times as soon as you get up. Sins done in the previous day will
vanish.]
Vishnum, Narayanam, Krishnam, Madhavam, Madhusudanam,
Harim Naraharim Vandhe Govindham, Dadhi Vamanam.
I Salute Vishnu, Narayana, Krishna, Madhava, Madhusudana,
Hari, Narasimha, Govinda and Vamana.

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8.
To Get Rid of Incurable Diseases
[Chant this 1008 times in the morning for 40 days]
Om Nama Paramarthaya Purushaya Mahathmane,
Aroopa Bahu Roopaya, Vyapine Paramathmane.
Om, I Salute the Purusha who is the truth and a Great One,
Who is without form, who has several forms, who is the divine soul, who is
everywhere.

9.
To Get Result Equal to Performing Yaga

Namaskara Smrutho Yagna, Sarva Yagna, Uthamam, Uthama,

Namami Sathatham Samedhava Praseedathu.

Salutations to Smruthi, Yagna [fire Sacrifice]. All Yagnas are great and great.
I always salute Devas and let the God of Fire Sacrifices be pleased with me.

10.
To Get Effect of Performing Oupasana
[This has to be chanted at dawn, noon and dusk.]

Chathurbischa Chathrbischa Thwabhyaam Panchaprevasha,

Hooyadesa Punar Dwaabhyaam Sano Vishnu Praseedathu.

Using four things, four things, you enter the fifth stage,
In the case of fire Sacrifice, Lord Vishnu would be pleased with you.

11.
To Remove the Sins of not Performing Rituals Properly
[Chanting this thrice in the morning and in evening - Removes sin of not doing
Sandhya Vandana as well as doing it late.]

Paaramparam Vishnu Apara Para Para Prebhya Parmathma Roopi,

Sa Brahmapara Para Paara Bhootha Para Paraanaam Abhipara Bhootha.

Vishnu who has the form of divine God makes us cross from one shore to
another,
As he is shore to the sea of sorrow as well as sea of the cycle of birth and
death.

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12.
Prayer to Lord Vishnu and Lord Shiva.

Namasthe Sthanum Anagam Namaye Vanamalinam,

Namasye Halalam Gale Eesaanam, Namasyeaham Sriya Pathim

I salute the ever permanent one; I salute him, who wears the forest garland,
I salute him, who has halahala poison in the neck; I salute consort of
Lakshmi.

13.
To Prevent Messengers of God of Death from troubling us
[The Messengers of Yama will not trouble us if we chant this prayer]

Vishno, Nrusimha, Madhusoodana, Chakrapane,

Gowripathe, Gireesa, Sankara, Chandra Chooda,
Narayana, Asura Nibarhana, Sarangapane,
Thyajyaa Badaya Ithi Santhatham Aamanandi.
I always pray that the Messengers of Yama should be kept away,
Oh Vishnu, Oh Man-lion, Oh Killer of Madhu. Oh holder of Chakra,
Oh Consort of Parvathi, Oh God of the mountain, Oh Sankara, Oh God who
wears the Moon,
Oh Narayana, Oh killer of Asuras, Oh holder of Saranga.

14.
Trimurthi Sthuthi
[Prayer to the Trinity - Chanting this three times destroys sin committed by
mind, words and body.]

Srujathi Vidhi Samaakhya Rajasena Aathmana Asou,

Vahathi Hari Samakhya Sathwa Nishta Prapancham,
Harathi Hara Samakhya Thamasim Yethya Vruthim,
Madhu Madana Mahimnaam Asthi Vethaa Nakopi.

As Brahma he creates the world and has Rajasic qualities,

As Vishnu he takes care of its upkeep and has Sathwa qualities,
As Shiva, he destroys the world and has thamasic qualities,
And who can really know the greatness of killer of Madhu?

15.
For Increase in Knowledge and to Pass In Examination
[This has to be chanted eight times in the morning.]

Bhashyathi Sarva Sashtraani, Yechanye Niyamaa Thadhaa,

Aksharanicha Sarvaani Thwanthu Devu Namosthuthe.

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I Salute her who is the goddess of interpretation of all Sastras,
As well as other works laying down rules as well as all alphabets.

16.
To Attract an Individual
[Chant 108 times, writing every time the name of person who has to be
attracted on Saffron or turmeric powder and wear that powder.]

Trilokya Mohanaakare, Trilokya Pari Poojithe,

Trilokyam They Vase, Devi Trilokyammay Vasam Kuru.
Oh Goddess who has a form that attracts all the three worlds,
Oh Goddess who is worshipped by all the three worlds,
Oh Goddess who has all the three worlds in her control,
Please put all the three worlds under my control.

17.
To Destroy Sin Committed by the Mind
[This has to be chanted eight times at dawn and dusk.]
Vibhatheeya Shivasane, Shivena Saakam Avyaya,
Hiranmaye Athinirmale Namami Thaam Himathrijaam.
I Salute her who sits with Lord Shiva on the shining seat of Shiva,
The Golden Goddess, who is extremely pure and who is daughter of
Himalayas.

18.
To Get Cured of Poxes
[To be chanted 108 times for three days, for the sick man, by another one
standing in water.]

Vandeham Seethalaam Devim Rasabasthaam, Digambaraam,

Marjanee Kalasopetham Visphota Kavi Nasinim.

I Salute the Goddess Sitala [cold one] sitting on a donkey, wearing the sky as
cloth,
Who holds in her hand a broomstick and a pot, who would cure all poxes.

19.
To Increase Memory and Avoid Loss of Memory
[To be chanted 108 times daily]

Yaa Devi Sarva Bhootheshu Smruthi Roopena Samshthithaa,

Namasthasyai, Namasthasyai, Namasthasyai Namo Nama.

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I salute her, salute her and salute her, who exists,
In all beings in the form of memory.

20.
To Get Cured of Cholera
[Take water in a copper pot and chant this mantra 108 times and then make
the patient drink the water. If you daily chant this, you would not be attacked
by Cholera.]

Namo Bhagwathi Thwam May Vishnu Sakthi Haraa Shubham,

Uthsadaya Naya Kshipram Dhoore Kuru Vishoochikaam,

Salutations to the Goddess, who is the power of Lord Vishnu,

Please destroy and quickly throw away the disease of Cholera for a long
distance.

21.
To Get Rid of Eye Diseases
[To be chanted 12 times daily, 108 times on Sundays and first of the Sanskrit
months and should be offered Jaggery rice as Naivedhya. This is a part of
Soorya Sthava Raja.]

Vivarthano Vivaswaam Cha Marthando, Bhakaro Ravi,

Loka Prakasaka, Sriman Loka Chakshu Maheswara,
Loka Sakshi, Trilokesa, Kartha, Hartha Thamiraha,
Thapana Thapanaischaiva Suchi Sapthaswa Vahana,
Gabasthi Hastha Brahmanya Sarva Deva Namaskrutha,
Sareera Aarogyadaschaiva Dhana Vrudgi Yasaskara.

The transformer, one who shines, bird of the sky, one who lights, one who
bestows,
One who lights the world, the eye of the world, the great lord,
The witness of the world, the god of three worlds, the doer, the destroyer and
killer of night,
He who heats, he who cools, the pure one, one who rides on seven horses,
He who has shining hands, one who has realized Brahman, one who is
saluted by all devas,
He who improves health, increases wealth and fame.

22.
To Remove Balarishta
[This has to be chanted 100 times, written on a card and hung on the cradle
of the baby. This would remove difficulties during childhood.]

Brahma, Vishnu, Shiva, Skandha, Gowri, Lakshmi, Maheswara,

Rakshanthu Jwara Dahartham Munchanthu Cha Kumarakam

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Lord Brahma, Lord Vishnu, Lord Shiva, Lord Subrahmanya, Goddess
Parvathi, Goddess Lakshmi, the Greatest God,
Let them protect from fever and thirst and set this baby free from all troubles.

23.
To Get Rid of Barrenness among Ladies
[These names of 18 Puranas should be chanted once daily and 108 times in
the Shukla Dwadasi of the Karthigai month.]

Brahmam, Padmam, Vaishnavyancha, Saivam, Bhagwadam Thadaa,

Bavishyam Naradheeyamcha Markandeya Adha Param,
Aagneyam Brahmam Vaivartham Lingam Varaha Meva Cha,
Skandhamcha Vamanam Kourmam., Mathsyam, Garudam Meva Cha,
Brahmandancha Puranadhi Padathaam Puthrathaa Nija

One who reads the names of Brahma Purana, Padma Purana, Vishnu
Purana, Saiva Purana,
Bhagwatha, Bhavishya Purana, Narada Purana, Markandeya Purana,
Agneya Purana, Brahma Vaivartha Purana, Linga Purana, Varaha Purana,
Skandha Purana, Vamana Purana, Koorma Purana, Mathsya Purana,
Garuda Purana,
Brahmanda Purana would definitely get a son.

24.
To Give Birth to a Son
[Daily this has to be chanted 108 times, Payasa has to be offered as
Naivedhya and distributed among children]

Kausalya Ajanayath Ramam, Sarva Lakshana Samyutham,

Vishno, Ardham Maha Bagam Puthram Ishvaku Vardhanam.

Kausalya gave birth to Rama who was gifted with all good qualities,
Who was half of Vishnu, who was Great and increased the Ikshuvaku
Dynasty.

25.
To Get Married Quickly
[To be chanted by the girl or boy or their parents daily 108 times]

Janakasya Vacha Vichruthwaa Paaneen Panibhi Asprusan,

Chathvarasthe Satha Srunaam Vasishtasya Mathesthitha.

Hearing the words of Janaka, the four held the hand by their hands,
Of the daughters of Janaka due to the advice expressed by Vasishta.

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26.
To Get Rid of Diseases like Epilepsy and Fainting
[Chant 108 times]

Gurave Sarva Lokanam, Bhishaje Bhava Roginam,

Nidhaye Sarva Vidhyanam, Dakshinamurthaye Nama.

Salutations to the God of South,

Who is the teacher of all the world,
Who is the doctor for all diseases,
And who is the store house of all knowledge.

27.
To Realize Success in What We Do
[As soon as you start something recite this mantra ten times to get success in
that thing]

Sthutha Si Thvam Maha Devi, Visudhena Antharathmana,

Jayo Bhavathu May Nithyam Sarva Karye Prasathatha.

Oh Great Goddess, I pray to you with a pure heart,

Please bless me so that I succeed in this activity.

28.
To Get Rid of Danger
[Daily chant this mantra ten times and when great danger comes chant 1008
times]

Aapadam Apa Hartharam Dhataram Sarva Sampadam,

Lokabhi Ramam Sri Ramam Bhooyo Bhooyo Namamyaham.
My prostrations to that Sri Rama,
Who removes all dangers in life,
Who gives all riches to his devotees,
And who is the darling of all the world.

29.
To Get Rid of Fear of Enemy and to Get Rid of Sorrow
[Salute Lord Rama and chant 1008 times]
Aarthanaam Aarthi Hantharam Bheethanam Bheetha Nasanam,
Dwishatham Kaladandam Tham Ramachandram Namamyaham
My Salutations to that Ramachandra,
Who wipes away all miseries of the miserable,
Who wipes away all fear from those who are frightened,
And who is the God of death to his enemies.

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30.
To Avoid Accidental Death
[Chant this 1008 times and apply Sacred Ash]
Mruthyunjayaya Rudraya, Neelakantaq Shambhave,
Amruthesaya Sarvaya Mahadevaya They Nama.
Oh God who has won over death, Oh angry God, Oh God with blue neck, Oh
Shambu,
Oh God of the Nectar, Oh Shiva, Oh Mahadeva, I Salute you.

31.
To Get the Grace of Goddess
[Chant this ten times daily]

Pathaya Vaa Patale, Sthapaya Vaa Sakala Bhuvana Samraye,

Matha Thava Pada Yugalam, Munchami Naiva Munchami.

Push me in to Patala or establish me as the king of the universe,

Oh Mother, I would not leave your feet, will not leave.

32.
To Get Rid of Fear of Theft
[To be chanted daily before sleep]

Kanthareshva Sannannam Magnanancha Maharnave,

Dasyu Birvaa Nirudhatham Thwam Gathi Paramanruganaam.

When I am exhausted in the forest or drown in the sea and

To those who suffer due to thieves, you are the only shelter.

33.
To Avoid Becoming a Widow
[To be chanted by unmarried girls and Sumangalis three times a day]

Omkara Poorvike Devi, Veena Pusthaka Dharini,

Vedambike, Namasthubhyam Avaidavyam Prayacha May.

Oh Goddess, who was prior to Om, who carried a book and a Veena,
Oh mother of Vedas, I salute you; please do not make me a widow.

34.
To Get Rid of Dosha of Widowhood
[After performing Pooja to Thulasi, this should be chanted 12 times.]

Thanmoole Sarva Theerthaani, Yan Madhye Sarva Devathaa,

Yadagre Sarva Vedancha, Thulasim Thaam Namayaham.

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I Salute the Thulasi in whose reads all sacred waters stay,
In the middle of which all devas live and in the tip of which all Vedas exist.

35.
To get the effect of having done Aswamedha
[This should be repeated thrice in front of Thulasi plant]

Brinda, Brindavanee, Viswapoojithaa, Viswapavani,

Pushpasara, Nandhanee Cha Thulasi Krishna Jeevani

Brinda, one who is even Brindavana, one worshipped by the world, one which
makes world pure,
One who is essence of flowers, the daughter, Thulasi and one who lives with
Krishna.

36.
To Get Blessing of Lakshmi and to Get a Job
[To be chanted 10 times daily - on Fridays chant this 108 times after lighting a
ghee lamp.]

Sri Devihi Amruthoth Bhootha, Kamala, Chandra Shobhanaa,

Vishnu Pathni Vaishnavi Cha Vararohascha Sarangini,
Hari Priya, Deva Devi, Mahalakshmischa Sundari

Sridevi, she who rose with nectar, great lotus like goddess, she who shines
like moon,
Wife of Vishnu, Consort of Vishnu, Consort of Varaha, she who holds
Saranga bow,
She who is darling of Hari, the Goddess of gods, Maha Lakshmi, the pretty
Goddess.

37.
To Get Rid of Poverty
[To be repeated three times at dawn and dusk]

Yaduth Bhava, Sathva Rajasthamogunaa Sargga,

Sthuthi Dwamsa Nidhana Karina,
Yadichayaa Viswamidam Bhava Bhavou Thaothi,
Moola Prakruthim Nathasmatrhaam.

We Salute that primeval power from whom,

The Sathva, Rajas and Thamo Gunas originated,
And are engaged in creation, upkeep and destruction of the world,
And due to her wish the world does good or bad deeds.

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38.
To Get Rid of Worries and Depression
[Daily chant this three times at dawn and dusk]

Namo Mathsya Koormadhi Nanaswaroopa Roopai,

Sadaa Bhaktha Karya Udyathaya Aarthi Hanthre,
Vidathraathi Sarga Sthithi Dwamsa Karthre,
Gadhaa Sankha Padmari Hasthaya Thesthu.

Salutations to the one who took different forms like Fish and Turtle,
Who is always engaged in helping his devotees,
Who gets the job of creation, upkeep and destruction by Lord Brahma and
others,
And who holds the mace conch, Lotus Flower in his hands.

39.
To Salute Brahmins [Knowers of Brahman]
[Sloka told before Saluting Brahmins]

Viprogha Darasanath Sadhya Ksheeyanthe Paparasaya,

Vandanath Mangala Avapthi, Archanath Achyutham.

On seeing a group of Brahmins, all sins would go away,

On Saluting them, we get auspiciousness and
By worshipping them, we get the world of Achyutha.

40.
To Sprinkle Water used to Wash the Feet of Brahmin [Knower of Brahman]

Samastha Sampath Samavapthi Hethava Samudhitha, Aapathkula Dhooma

Kethava,
Apara Samsara Samudhra Sethava Punanthu Maam Brahmana Pada
Pamsava.

Let this dust of the feet of Brahmin,

Which is the cause of attainment of all wealth,
Which is a destructive comet for expected dangers
And is a bridge to the endless ocean of Samsara,
Give endless satisfaction to our manes

41.
For Cleaning the Ground to do Chanting
[To be chanted before chanting the names of God]

Apasarpanthu Ye Bhoothaa, Ye Bhoothaa Bhuvi Samsthithaa,

Ye Bhoothaa Vignakarthaara Dehaschanthu Shiva Aagnayaa

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These Bhoothas which spy on me and these Bhoothas who are on earth,
This Bhootha which create obstacles may go away due to the order of Lord
Shiva.

42.
To Clean the Water in the Kalasa [Pot] meant for Worship
Kalasaya Mukhe Vishnu, Kanda Rudra Samasrutha,
Kukshouthu Sagaraa Sarve Sapthakveepaa Vasundaraa.
Rig Vedadha Yajurveda, Sama Vedhopi Atharvana,
Angaischa Sahithaa Vedaa Kalasambu Samasrithaa,
Gangecha Yamune Chaiva Godavari Saraswathi,
Narmadhe Sindhu Cauvery Jalesmin Sannidhim Kuru.
On the face of the pot is Lord Vishnu, on its neck is Rudra,
On its stomach is the sea, seven islands and earth,
Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda,
Along with their branches are present in the pot,
Also river Ganga, Yamuna, Godavari, Saraswathi,
Narmada, Sindhu and Cauvery are present in the water inside.

43.
For Ringing the Bell during Worship
Aagamatrhanthu Devaanaam Gamanarthanthu Raakshasaam,
Kuru Gandaravam Thathra Devathahvana Lanchanam.
For the coming of devas and for going away of the asuras,
Make that sound which would be welcoming the devas.

44.
To Pour Water in Conch around the Deity
Sankhamadhye Sthitham Thoyam Sankaropari,
Anga Lagnam Manushyaanaam Brahmahathyaa Aayudham Saheth.
If the water in the conch which was poured over Lord Shiva,
Touches the body of human being, even the sin of killing would go away.

45.
To Take the Sacred Water after Anointing God
i. Akala Mruthyu Haranam, Sarva Vyadhi Nivaranam,
Samastha Papa Kshaya Karam, Shiva [Vishnu] Padodakam.
The water washing the feet of Lord Shiva [Vishnu]
Would avoid accidental early deaths, would cure all diseases,

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And would also destroy all the sins committed.
ii. Darasanth Nikhila Kilbishabhakam, Sparsanath Akhila,
Kamadham Shubham, Prasanasch Parmartha Bodhakam,
Chandrachooda Saranodhakam Bhaje.
I sing praises of water which washing the feet of God, who wears the moon,
Which removes all seen if seen, fulfills all desires just by touching,
Would give you realization of Philosophy by taking it.
46.
Prayer to God

Anayasena Marjanam, Vinaa Dainyena Jeevanam,

Dehi May Krupayaa Shambo Thwayi Bhakthir Achanjalaam.

Oh God Shambhu, please grant an easy death,

And a life without dependence,
To me who has unshaken faith in you.

47.
To Give Away our Duty to God

Kayenavacha Manasendryrva Budhyatmanava Prakrithai Swabhawat,

Karomi Yadyat Sakalam Parasmai Narayanayethi Samarpayami.

I offer all that I do,

To Lord Narayana,
Whatever I do with my body,
Whatever I do with my mind,
Whatever I do with my brain,
Whatever I do with my soul.

48.
As soon as we See Our Food

Asmakam Nithyam Asthu Yethath

Let this be made available to me daily.

49.
As Soon as Food is Served On the Leaf

Annapurne Mahadevi, Shankara Prana Vallabhe,

Jnana Vairagya Sidhyartham Bikshaam Dehi Cha Parvathi

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Oh great Goddess Annapurna, who is the dear wife of Lord Shiva,
Oh Parvathi, give me alms for the sake of wisdom and detachment.

50.
After Taking Meals, the Water which has been Taken by us
[The water remaining in hand after "amruthapi dhanamasi" should be taken
round the leaves and left on right side. Say "Annadatha Sukheebhava"- let
those who gave food have a pleasant life.]

Rourave Apunya Nilaye, Padma Arbudha Nivasinaam,

Artheenaam Udakam Datham Akshayyam Upathishtathu.

In the hell called Raurava, to those millions of souls,

Who need water, may this water be available without getting over.

51.
For Food Getting Digested after Eating

Vathapi Raksho Baksha, Sa Thwam Vindhya Parvatha Garvahaa,

Samudhra Theertha Panaasu Jeernam Kuru Mamasanam

Oh Sage, who ate Vatapi, of Sage who destroyed the pride of Vindhyas,
Oh Sage, who drank the ocean water, please digest the food that I have
taken.

52.
Saying this Touch the Water and then the Stomach
To do Pradakshina [circumambulation]

Yaani Kaani Cha Paapani, Janmanthara Kruthani Cha,

Thani Thani Vinasyanthi Pradakshina Pade Pade

All those sins that were done over several births,

Would, one by one, get destroyed when we do Pradakshina.

53.
Places of Salvation

Daasanath Abra Sadasi, Jananath Kamalalaye,

Kasyanthu Maranath Mukthi, Smaranath Arunachale

Seeing Chidambaram, being born in Thiruvarur,

Dying in Benares and just thinking of Thiruvannamalai would lead to
Salvation.

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54.
The Greatness of Cauvery
Trirathram Jahnavi Thoye, Saptha Rathranthu Yamune,
Sadhya Punaati Cauvery Papam Aamaranathikam.
All sins would be washed away by taking bath for three days in Ganges,
Seven days in Yamuna and just by taking bath in Cauvery.

55.
Seeing of Sethu in Rameswaram
Raghu Veera Pada Nyasa Pavithra Krutha Pamsave,
Dasa Kanda Sirachedha Hethave Sethave Nama.
Place which was made holy by the touch of the Feet of Rama,
I Salute you Sethu, who is the cause of slaying of Ravana.

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Tharpanam - Iyengars
[Oblations to the Manes]
Compiled by P. R. Ramachander

Introduction

Tharpanam means "That offering which satisfies". But what we mean by the
word Tharpanam is the offering of water mixed with gingelly to the manes
(dead ancestors). Though we have several ancestors, this offering is
addressed to three generations of father, grandfather and great grandfather
along with their wives in our family and maternal grandfather, his father and
grandfather along with their wives in our mothers birth family. Only those
whose father is dead are eligible to do Tharpanam. If maternal grandfather is
alive Tharpanam should not be done for his family but restricted to our family.

All the manes are supposed by our religion to live in the Pithru loka for some
time and either be reborn as any being or go to lokas like deva loka, Vaikunta
etc or even attain salvation by getting mixed with god. The pithru loka is
populated by three group of pithru devas viz, Vasu, Rudra and Adhithya.
These devas receive our oblations and make it reach to our manes wherever
they are and in whichever form they are. The pithru loka is supposed to be on
the unseen side of the moon. This portion gets exposed to sun on the new
moon days. It is according to our concept lunch time for the people populating
the pithru loka. These pithrus, since they have left the world are solely
dependent on only their progeny to feed them. This feeding is done through
Tharpanam. It is believed that if Tharpanam is not done out Pithru devas will
curse us so that we may not have male descendents to offer tharpanam to
us.

There are several type of tharpanams:

1. Gunda tharpanam - the tharpanam which is done in the first ten days of
death.
2. Brahma yagna tharpanam - This is the oblation supposed to be done daily
to the devas, rishis and pithrus.
3. Parheni tharpanam - this is the tharpanam which is supposed to be done
on the next day after annual sraddha. This at present is being done after
sraddha on the same day, because the priest does not have time to come the
next day. Here the tharpanam is offered only to ones pithru varga (paternal
side)
4. The regular tharpanam which is supposed to be done on all amavasyas.
Four Month beginnings viz mesha, karkidaga, thula and makara and eclipses.
Our books have asked us to perform tharpanam on 96 days in a year but this
is not being done nowadays. Several acharyas have codified the method of

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tharpanam. Some of them are Apasthabha, Bodhayana and Drahyayana.
What is given below is the manthras and method of the Apasthabha sutra of
Yajur veda. There is slight differences in the sankalpam among Iyers and
Iyengars. The version followed by both groups of Sri Vaishnavas viz.,
Thenkalai and Vadakalai are given here. It is understood that the tharpanam
for rik vedis is almost similar but that for Sama Vedis is different. There is also
differences brought about by local practice and family tradition. People are
advised to follow their traditions strictly. They have precedence over what is
written down here. For example in many families tharpanam is done without
wearing Thiruman but there are certain families who do tharpanam wearing it.
Some people do avahanams of Pithrus on two koorchas. Some on one
koorcha and some on spread durbhas.

There are several rules regarding tharpanam though many of them are not
being followed by most of the people. They are:
1. On the day of Tharpanam, till tharpanam is completed we are not
supposed to drink/eat anything.
2. On the day of tharpanam, the daily rituals like Sandhya vandhana have to
be first performed. Then before tharpanam one more bath has to be taken.
3. Wet cloth should not be worn during tharpanam nor is it right to wear cloth
which was washed a day before and dried. The cloth has to be made wet the
same day and dried. Pure white silk cloth can also be worn, but wearing this
silk cloth you should not have eaten any food. If wet cloth is not dry, it should
be seven times shaken dry in wind before wearing it.
4. Except the tharpanam during eclipse all other tharpanams are to be done
after 12 noon. Considering the difficulty, our law givers have agreed that it
can be done after 8.30 AM.
5. As mentioned earlier nothing should be eaten or drunk before performance
of Tharpanam.
6. Oblations should be done with hand full of water and not drops or spoon
full of water.
7. The water should be poured out using the space between the thumb and
the four fingers.
8. Every time a pinch of black til has to be taken. Care should be taken not to
take it using the thumb and the index finger.
9. Pithru tharpanam should always be done with poonal hanging from the
right shoulder to the left side of the body.
10. The pavithram for pithru tharpanam should be made out of three durbha
and the koorcham should be made of 7 or 9 durbhas.
11. We should preferably sit on seat made of durbha(durbhasanam) while
doing tharpanam and in its absence put few durbhas on the place we are
going to sit,
12. Silver vessels are prescribed for used during tharpanam. If not available
copper vessels can be used. Under no circumstance should steel or other
metal vessels are to be used.

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13. Tharpanam should be done facing east or south. It is believed that it
either should be done in our homes or in public holy places like shore of the
river, sea active you happen to do it in the place belonging to someone else.
We are supposed to compensate the owner of the property.
14. If Amavasya and the first of the month in which tharpanam has to be
performed comes on the same day, then tharpanam for the
sankramanam(first of the month) should be done.

Tharpanam

1. Perform Achamanam
Take minute quantities of water (just sufficient to soak one grain of black
gram) three times in the right hand and take it with the following manthra.
Om Achyuthaya nama
Om Ananthaya nama
Om Govindaya nama
Then
Touch with thumb both cheeks saying kesava - Narayana
Touch with ring finger both eyes saying Madhava - Govinda
Touch with the first finger both sides of nose saying Vishno - Madhusoodana
Touch with little finger both ears saying Trivikrama - Vamana
Touch with the middle finger both shoulders saying Sreedhara - Hrishi kesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara

A: For Sri Vaaishnavas of Vada Kalai

2. Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om
3. Chant the following Manthras:
1. Srimad venkata nadarya kavi kargika kesari

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Vedanthacharya varyo me sanni datham sada hruthi
2. Gurubhya tad gurubyascha namo vaga made mahe,
Vruni mahe cha tatrath you dampathi jagatham pathi
3. Swasesha bhoodeth mayaa sweeyai sarva parichadai,
Vidahthum preethamath manam deva prakramade swayam
4. Shuklam baradaram vishnum sasi varnam chadur bhjam
Prasanna vadanam dyayeth sarva vigno upa santhaye
5. Yasyad viratha vakthradhya parishadya para satham,
Vignam nignanthi vishvaksenam tham asraye.

B. For Sri Vaishnavas of Then Kalai:

2. Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om
3. Chant the following Manthras:
1. Shuklam baradaram vishnum sasi varnam chadur bhjam
Prasanna vadanam dyayeth sarva vigno upa santhaye
2. Yasyad viratha vakthradhya parishadya para satham,
Vignam nignanthi vishvaksenam tham asraye

WHAT FOLLOWS IS COMMON TO THENKALAI AND VADAKALAI.

Adya Sri Bhagavatha maha purushasya Vishnor Agnaya pravarthamanasya

Adhya Brahmana Dweethiya parardhe Swetha Varaha kalpe Vaivaswatha
manvanthare ashta vimsathi thame kali yuge prathame padhe,jambu dweepe,
Bharatha varshe, Bharatha Khande, Mero Dakshine Parswe, Sakabdhe
asmin varthamane vyvaharike Prabhavadeenam sashtya samvatsaranam
madhye (name of the year)* Nama samvatsare, (dakshina / uttara ayane,
(name of the season) rithou, (name of the month in Sanskrit) mase,
(Krishna/shukla) pakshe, Adhya (Name of the thidhi-moon phase) Punya
thithou (name of the day in Sanskrit) vasra yukthayam (name of the star in

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Sanskrit) nakshatra yukthayam Shubha yoga - Shubha karana, Evam guna
viseshana visishtayam asyam (Name of the thidhi) Punya thithou,
(Change the position of poonal from left shoulder to right shoulder (LEFT
MODE)
(Your Gothram) Gothranam (Names of father, grandfather, great
grandfather)** Sarmanam, Vasu-Rudra-adithya swaroopanam asmad Pithru -
Pithamaha-Pithru Pithamahanam, (your Gothram) Gothraa (Names of
mother. Grandmother, great grandmother)*** Namnee, Vasu-Rudra-Adithya
swaroopa Asmad Mathru**** - pithamahi-Prapithamahischa, (Your maternal
grandfather's gothram) gothraanam (names of maternal grandfather, his
father and his grandfather) Sarmanam vasu - rudra - adithya swaroopanam
asmad mathamaha, mathru pithamaha, mathru prapithamahanam, (Your
maternal grandfather's gothram) gothraa (Names of maternal grandmother,
maternal great grandmother, Grandmother of maternal grandfather) Namnee,
vasu-rudra - adithya swaroopa asmad mathamahi***** - mathru pithamahi,
mathru prapithamahinam Ubhaya vamsa pithrunaam akshayya
thripthyartham amavasya****** punya kale Thila tharpanam karishye.
(throw away the Durbha (only) held round the fingers along with Pavithram.
Change position of poonal to the left shoulder (usual mode), touch water with
finger, change position of poonal to right shoulder (left mode)

* Refer to Panchangam (almanac) for the names or get the particulars. For
Sanskrit names refer at the end of compilation.
** It is recommended that you substitute these names in various places and
take a print out for your use. Contact family elders if you do not know this
information.
*** Names of grandmother, great grandmother, Fathers great grandmother if
mother is alive
**** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa
***** In case mother?s mother is alive, this would be mathamahasya mathu-
pithamahi-prapithamahischa
****** Mesharavi punya kale for tharpanam done on Mesha sankramam
(chittirai-makaram first) Karkadaga ravi punya kale (for tharpanam done
during adi-Karkidaga Sankramam (Adi first), Thula ravi punya kale for
tharpanam done during thula masam first (Iyppasi first), makara ravi punya
kale for tharpanam done on makara sankramam (Thai first), Suryoparaga
punya kale for tharpanam done during solar eclipse, Somoparaga punyakale
for tharpanam done during Lunar eclipse and In case of Paraheni tharpanam
done after Sraddham, "Purvedya maya krutha mathru pithru prathyabdhika
sradhangam thila tharpanam karishye. Please note in case of paraheni
tharpanam, the offering (tharpanam) is made to only paternal side pithrus.

Arrangement of Koorcham [in some families they only use one koorcham]
East - Pithru Varga Koorcham

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North South - Mathamaha varga koorcham
Durbha Durbha - West

5. Avahanam for Pithru Varga (Fathers side)*

Wear the poonal in the left mode, take little ellu (black gingelly) and along
with water keep on the Koorcha meant for Pithru varga while chanting the
following manthras:
a. Aayatha pithara somya gambhirai padhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayuthwam cha satha saaradam cha.
b. Om bhorbuvaswarom
c. Asmin koorche (Your Gothra) gothran (Father's, grandfather's and great
grandfather's name) sarmana vasu Rudra adithya swaroopan asmad pithru-
pithamaha-pithrupithamahaan (Your Gothra) gothraa (Names of mother,
grandmother, great grandmother) namnee vasu Rudra adithya swaroopa
asmad mathru**, pithamahi-pithrupithamahischa dyayami avahayami.

* People using only one koorcha, please do avahanam chanting "Asmin

koorche vargodhaya pithroon dhyayami avahayami".
** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa

6. Asanam for Pithru Vargam

Chanting the manthra below place gingelly on the koorcha
a. Sakrudacchinnam barhirurnna mrudhu,
Syonam pithrubhyasthwa baramyaham
Asmin taseedanthu me pithara somyaa,
Pithamahaa prapithamahaaschaanugai saha.
b. Pithru-pithamaha,pithru pithamahanam mathru* - pithamahi -
prapithamahinaam cha idam asanam, thiladhi sakalaradhanai swarchidham

*In case mother is alive, this would be pithamahi-prapithamahi-

pithruprapithamahischa

7. Avahanam for Mathamaha Varga (maternal grandfathers side)

Wearing the poonal in the left mode, take little ellu (black gingelly) and along
with water keep on the Koorcha meant for mathru varga while chanting the
following manthras:
a. Aayatha mathu pithara somya gambhirai padhibhi poorvai
prajamasmabhyam dadhatho rayim cha deergayathwam cha satha saaradam
cha.
b. Om bhorbuvaswarom
c. Asmin koorche (Maternal grandfather's gothra) gothran (Names of
maternal grandfather, maternal great grandfather and grandfather of maternal
grandfather) sarmana vasu Rudra adithya swaroopan asmad mathamaha-
mathru pithamaha-mathru prapithamaha (maternal grandfather's gothra)

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gothraa (Names of maternal grandmother, maternal great grandmother,
grandmother of maternal grandfather) namnee vasu Rudra adithya swaroopa
asmad mathamahi* - mathru pithamahi-mathru prapithamahischa dyayami
avahayami.

* In case mother?s mother is alive, this would be mathamahasya mathu-

pithamahi-prapithamahischa

8. Asanam for Mathru Vargam

Chanting the manthra below place gingelly on the mathru varga koorcha
a. Sakrudacchinnam barhirurnna mrudhu,
Syonam pithrubhyasthwa baramyaham
Asmin taseedanthu me pithara somyaa,
Pithamahaa prapithamahaaschaanugai saha.
b. Mathamaha-mathru pithamaha-mathru prapitha mahaanaam, Mathamahi-
mathru pithamahi-mathru prapithamahischa idam asanam, thiladhi
sakalaradhanai swarchidham

9. Pithru Varga Tharpanam

Offer tharpanam with hand full of water mixed with black ellu on the koorcham
for Pithru vargam after each manthra
a. Pithru tharpanam (Oblation to father)
i. Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu,
(Your gothram) Gothran (Father's name),
Sarmana vasu roopan mama pithrun swadha namastharpayami.
ii. Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Your gothram) Gothraan (Father's name),
Sarmana vasu roopan mama pithrun swadha namas tharpayami.
iii. Aa yaanthu na pithara somyaso agni
shwatha* prathibhir deva yanai
asmin yagne swadhaya maadhayanthwadhi bruvantha** they avanthasman,
(Your Gothram) gothraan (Fathers name),
sarmana vasu roopan mama pithrun swadha namas tharpayami.

* Some books say "pitharo manoja vaso agnishwatha"

** Some books say "madantho adhi bruvanthu"

b. Pithamaha tharpanam (oblation to grandfather)

i. Oorjam vahanthiramrutham grutham paya keelalam

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Parisrutham swadha sdha tharpatatha me pithroon,
(your gothram) Gothraan (Grandfathers name),
Sarmana Rudra roopan mama pithaamahaan swadha namas tharpayami.
ii. Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Your gothram) Gothraan (Grandfather's name),
Sarmana Rudra roopan mama pitha mahaan swadha namas tharpayami.
iii. Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Your gothram) Gothraan (Grandfather's name) ?
Sarmana rudra roopan mama pithamahaan swadha namastharpayami

c. Prapithamaha tharpanam(oblations to great grandfather)

i. Madhu vaathaa ruthaayathe madhu ksharanthi sindhava
maadweer na santhwashadhi
(Your Gothram) Gothraan (Great grandfather's name),
Sarmana adithya roopaan mama prapithamahan swadha namas tharpayami.
ii. Madhu nakthamuthoshasi madu math parthivagam
raja madhu dhourasthu na pitha
(Your gothram) Gothraan (great grandfather's name),
Sarmana adithya roopan mama prapithamahaan swadha namas tharpayami
iii. Madhumanno vanaspathir madhu magma asthu soorya,
Maadweer gavo bavanthu na
(Your gothra) Gothraan (great grandfather's name),
Sarmana adhithya roopan mama prapithamahaan swadha namas
tharpayami.

d. Mathru tharpanam* (Oblations to mother)

i. (Your gothra) Gothraa (mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami
ii. (Your Gothra) Gothraa (Mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami
iii. (Your Gothra) (Gothraa (Mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami

* If mother is alive instead of mathru tharpanam perform pithamahi

tharpanam. In the manthras replace mathu with pithamahi.

e. Pithamahi tharpanam* (Oblations to paternal grandmother)

i. (Your Gothra) Gothraa (Grandmother's name)
Namnee Rudra roopa mama pithamahi swadha namastharpayami
ii. (Your Gothra) Gothraa (Grandmother's name)

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Namnee Rudra roopa mama pithamahi swadha namastharpayami
iii. (Your gothra) Gothraa (Grandmother's name)
Namnee Rudra roopa mama pithamahi swadha namastharpayami

* If mother is alive instead of pithamahi tharpanam perform prapithamahi

tharpanam. In the manthras replace pithamahi with prapithamahi

f. Prapithamahi tharpanam* (Oblations to paternal great grandmother)

i. (Your Gothra). Gothraa (Great grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami
ii. (Your Gothra) Gothraa (Great Grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami
iii. (Your Gothra) Gothraa (Great Grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami

* If mother is alive instead of prapithamahi tharpanam perform pithru

prapithamahi tharpanam. In the manthras replace prapitha mahi with pithru
prapithamahi.

10. Jnaatha Jnatha Pithru Varge Tharpanam (Oblation to unknown manes

of paternal sides)
a. Jnaatha jnatha pithroon swadha namas tharpayami
b. Jnaatha jnatha pithroon swadha namas tharpayami
c. Jnaatha jnatha pithroon swadha namas tharpayami
Oorjam vahantheeramrutham grutham paya keelalam parisrutham swadha
stha tharpayatha me pithroon trupyatha thrupyatha thrupyatha.

11. Mathamaha Varga Tharpanam (oblations to ancestors of maternal

grandfather)
Offer tharpanam with hand full of water mixed with black ellu on the koorcham
for Pithru vargam after each manthra
a. Matha maha tharpanam(Oblation to maternal grandfather)
i. Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu
(Maternal grandfather's Gothra) gothran (Maternal grandfather's name),
Sarmana vasu roopan mama matha mahaan swadha namastharpayami.
ii. Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Maternal grandfather's Gothra) gothran (Maternal grandfather's name)
Sarmana vasu roopan mama matha mahaan swadha namas tharpayami.
iii. Aa yaanthu na pithara somyaso agni

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shwatha prathibhir deva yanai
asmin yagne swadhaya madhayanthwadhi bruvantha the avanthasman,
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
name),sarmana vasu roopan mama matha mahaan swadha namas
tharpayami.

b. Mathru pitha maha tharpanam (oblation to grandfather of mother)

i. Oorjam vahanthiramrutham grutham paya keelalam
Parisrutham swadha sdha tharpayatha me pithroon,
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana Rudra roopan mama mathu pithaamahaan swadha namas
tharpayami.
ii. Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana Rudra roopan mama mathu pitha mahaan swadha namas
tharpayami.
iii. Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana rudra roopan mama mathu pithamahaan swadha namastharpayami

c. Mathu Prapithamaha tharpanam(oblations to great grandfather of mother)

i. Madhu vaathaa ruthaayathe madhu ksharanthi sindhava
maadweer na santhwashadhi
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adithya roopaan mama mathu prapithamahan swadha namas
tharpayami.
ii. Madhu nakthamuthoshasi madu math parthivagam
raja madhu dhourasthu na pitha
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adithya roopan mama mathu prapithamahaan swadha namas
tharpayami
iii. Madhumanno vanaspathir madhu magma asthu soorya,
Maadweer gavo bavanthu na
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adhithya roopan mama mathu prapithamahaan swadha namas
tharpayami.

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d. Mathamahi tharpanam* (Oblations to maternal grandmother)
i. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami

* If maternal grandmother is alive instead of matha mahi tharpanam perform

matha mahasya mathu tharpanam. In the manthras replace mathamahi with
mathamahasya mathu.

e. Mathru Pithamahi tharpanam* (Oblations to grandmother of mother)

i. (Maternal grandfather's gothra) gothraa (Maternal great grandmother's
name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal great grandmother's
name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami

* If maternal grandmother is alive instead of mathu pithamahi tharpanam

perform matha mahasya pithamahi tharpanam. In the manthras replace
mathu pithamahi with matha mahasya pithamahi

f. Mathu Prapithamahi tharpanam* (Oblations to great grandmother of

mother)
i. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name)
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name). .
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name). .
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami

* If maternal grandmother is alive instead of mathu prapithamahi tharpanam

perform mathamahasya prapithamahi tharpanam. In the manthras replace
prapitha mahi with matha mahasya prapithamahi.

12. Jnaatha Jnatha Matha Maha Varga Tharpanam (Oblation to unknown

manes of maternal grandfather side)
a. Jnaatha jnatha mathu pithroon swadha namas tharpayami

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b. Jnaatha jnatha mathu pithroon swadha namas tharpayami
c. Jnaatha jnatha mathu pithroon swadha namas tharpayami
Oorjam vahantheeramratham grutham paya keelalam parisrutham swadha
stha tharpayatha me mathu pithroon trupyatha thrupyatha thrupyatha.

13. Pradhakshinam
Change poonal to usual pattern from left shoulder
(Chant and rotate in the same place clock wise)
Devathabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhai swaahayai nithyameva namo nama.
Some versions ask us to chant this Manthra for Pradakshinam:
Namo va pitharo rasaya,
Namo va pithara sushmaya,
Namo va pitharo jeevaya,
Namo va pitharo swadhayai.
Namo va pitharo manyave,
Namo va pitharo ghoraya,
Pitharo namo vo ya ethasmin lokestha,
Yushmagusthe nuye asmin loke,
Manthenu ya ethasmin lokesya,
Yuyyanthesham vasishta bhooyastha,
Asmin loke ahanthesham vasishto bhooyasam.

14. Namaskaram (Salutations)

Change poonal to the left side pattern from right shoulder
Recite with folded hands
Pithru-Pithamaha-Prapthamahebhyo nama
Mathru - pitha mahi - prapithamahebhyo nama*
Mathamaha -mathru pithamaha-mathru prapithamahebhyo nama.
Mathamahi-Mathu pithamahi=mathu prapathamaheebhyo nama.**
Some versions ask us to chant this Manthra for Namaskaram:
Uthishtatha pithara pretha soora yamasya pantha ma na vetha puranam,
Dathadhaasmasu dravinam yachcha badhra prano bruthad bhagha dhan
devatha.
Change Poonal to usual mode from left shoulder
Recite with folded hands:
Devathhabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhayai swahaayai nithya meva namo nama.

* If mother is alive recite Pithamahi-prapithamahi-pithru prapapitha

maheebhyo nama
** If maternal grandmother is alive then Mathamahasya mathu-
mathamahasya pithamahi-matha mahasya prapithamaheebhyo nama.

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15. Udwasanam*
Change Poonal to left mode i. e from right shoulder
a. Aayatha pithara somya gambhirai pradhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayathwam cha satha saaradam cha.
b. Om bhorbuvaswarom
c. Asmad koorchat (Your gothram) gothran (Names of father, grandfather,
great grandfather) sarmana vasu Rudra adithya swaroopan asmad pithru-
pithamaha-pithrupithamahaan (Your gothram) gothraa (Names of mother,
grandmother and great grandmother) namnee vasu Rudra adithya swaroopa
asmad mathru**, pithamahi-pithrupithamahischa yada sthanam
prathishtapayami. Shobhanarthe kshemaya punaragamanaya cha.
d. Aayatha mathu pithara somya gambhirai pradhibhi poorvai
prajamasmabhyam dadhatho rayim cha deergayathwam cha satha saaradam
cha.
e. Om bhorbuvaswarom
f, Asmin koorche(maternal grandfather's gothra) gothran (Names of maternal
grandfather, maternal great grandfather and his father) sarmana vasu Rudra
adithya swaroopan asmad mathamaha-mathru pithamaha-mathru
prapithamaha (Maternal grandfather's gothra) gothraa (Names of maternal
grandmother, maternal great grandmother, grandmother of maternal
grandfather) namnee vasu Rudra adithya swaroopa asmad mathamahi*** -
mathru pithamahi-mathru prapithamahischa yadasthanam prathishtapayami.
Shobanarthe kshemaaya punaragamanaya cha
* People doing tharpanam on one koorcham chant "Asmad koorchat
vargodhaya pithrun yadastanam prathishtapayami."
** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa
*** In case mother's mother is alive, this would be mathamahasya mathu-
pithamahi-prapithamahischa

16. Sarva Tharpanam (General oblations)

Change poonal to left shoulder (usual), remove Pavithram, keep it in the ear,
do Aachamanam, Wear the Pavithram, change poonal to right shoulder,Untie
the Koorchs, Take them in hand and along with water and gingelly do a single
Tharpanam chanting
Yesham na matha na pitha na bandhu na anya gothreena the sarve
trupthimayanthu mayoth srushtai kusodhakai*
Trupyatha, Trupyatha, Trupyatha
Remove pavithram, untie and throw it away, change poonal to right shoulder
and touch the water.

* Some books say "Yesham na matha na pitha na mithra gnanthi bandhawa"

and some others say "yesham na pitha na bratha na puthro na anya gothrina"

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17. Brahmarpanam
Offer a hand full of water chanting.
Om Tat sat Brahmarpanamasthu
Do Aachamanam.

Summary Meaning in English of various Manthras used in Tharpanam

1. Aachamanam
This is a preliminary purification ceremony. Gods Achutha, Anantha and
Govinda are saluted and then the self is purified by chanting the twelve
names of Vishnu.

2. Dhyanam (Vadagalai)
This is a prayer to the God Ganapathi who is supposed to remove all
obstacles on our way in performance of any rite, in this case, Tharpanam.
i. I keep always in my mind the devotees of the Lord of the venkata mountain
as my religious teacher.
ii. With all my attention I bow before that teacher of teachers who are the first
mother and father of this world.
iii. I keep my mind on him who lies on the Adhi Sesha attended by Bhoo devi
and Lakshmi.
iv. I meditate on the dark coloured Vishnu who has four hands and wears
white silk and is always gracefully happy.
v. I bow before Vishwaksena so that what I am starting is completed without
problems.

2. Dhyanam (Thenkalai)
i. I meditate on the dark coloured Vishnu who has four hands and wears white
silk and is always gracefully happy.
ii. I bow before Vishwaksena so that what I am starting is completed without
problems.

3. Pranayamam
This manthra is a guide to a breathing exercise as also a prayer. While
chanting Om bhoo,Om Bhuva, Ogum Suva, Om Maha, om jana, om thapa,
ogum satyam we are supposed to keep the left nostril closed and inhale
through the right nostril. While chanting, "Om tat sa vithur varenyam bargo
devasya dhee mahi, dhi yo yona prachothayad", we are supposed to close
both nostrils and hold the breath. After this the left nostril is opened and air
exhaled till the end of the manthra.
Hindus believed that that there were six holy worlds above the earth. These
along with earth are remembered in the first part. These worlds are bhooloka,
bhuvarloka, suvarloka, maharloka, janaloka, thapaloka and satya loka. The
second part is the famous Gayathri manthram. It means
"I meditate on that savitha (the sun or the enlightenment within ourselves)

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which helps us in our though process, that god which is within me and that all
engulfing power."
Or
"I meditate on the most holy shining aspect of that God, who helps in
brightening our thought process. "
Then the third part means "Om is water, it is the light, it is the earth which
gives the food, it is the air which supports life, and it is the ether which is
spread all around. It is also the holy seven worlds. "
By touching the nose the hands are supposed to get polluted and this is
removed by touching the ears thrice.

4. Sankalpam
This is a preliminary rite in every Vedic action. We tell why we are doing what
we do and we also tell, what we are going to do every time. In some cases
like the tharpanam we also tell when we are doing it and where.
To attain the grace of God, through destruction of sins committed by me,
praying the lord of all worlds,
i. I pray god Lakshmi pathi and mention below the auspicious hour, day, star,
moon phase, my knowledge base and the strength of God and salute the
feets of Lord Vishnu.
ii. Whether one is in pure or impure state or whatever state one is in, just by
remembering Pundarikaksha that is Lord Vishnu, I get cleaned both outside
and inside.
iii. There is no doubt that the sins committed either by mind, or words or by
action go away by remembering the names of Lord Rama. Rama. Rama
iv. The moon phase, the day, the star, the yoga and the happenings are all
Lord Vishnu and thus the whole world is filled with Lord Vishnu. Govinda,
Govinda, Govinda.
v. In the second ionic division of lord Brahma who acted according to the
wishes of the prime God Lord Vishnu, In the great period of the white Varaha,
in the extended reign of Vaivasvatha manu, in the 28th time period which is
the first step of Kali yuga,
At the Indian sub-continent of the Indian continent of the great Jambu island,
In the south of the Meru mountain, In the year of the saka timeperiod starting
with the year Prabhava, in the solstice, in the season, in the month of
In the waning/waxing period of the moon, in the day of the moon crescents, in
the day, in the star, in the holy period which is for good action, which results
in good, and in the period which has many other good properties, in the day
of moon crescents, I do oblations with thil(gingelly) and water for destruction
of all my sins and for the favour of the god, to my father whose name is who
is of the form of vasu, who belongs to the gothra, to my grandfather whose
name is who is of the form of Rudra, who belongs to the gothra, to my great
grandfather whose name is who is of the form of adithya and who belongs to
the gothra, as also to my mother(grandmother if she mother is alive) who is of
the form of vasu and who belongs to the gothra and whose name is, to my

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grandmother (great grandmother if mother is alive) who is of the form of
Rudra who belongs to the gothra
And whose name is, to my great grandmother (her mother if mother is alive)
who is of the form of Adithya and who belongs to the Gothra and whose
name is, to my maternal grandfather who is of the form of Vasu and who
belongs to the gothra and whose name is, to my maternal great grandfather
who is of the form of Rudra, who belongs to the gothra and whose name is, to
my great grandfather of my mother who is of the form of Adithya and whose
name is, to my maternal grandmother who is of the form of vasu, who
belongs to the gotra and whose name is, to my maternal great grandmother
who is of the form of Rudra, who belongs to the gothra and whose name is, to
my great grandmother of my mother who is of the form of adithya who
belongs to the gothra and whose name is. for their perennial satisfaction,

5. Avahanam (For my father’s side)

i. Hey revered manes, who have observed soma yaga, please travel through
the royal path, and take part in this rite, which has been adopted by your
ancestors. And bless me with children wealth and long life,
ii. Om is the sound of the holy lands, which are above this earth.
iii. I meditate on my father, grandfather, great grandfather whose names are
who were belonged to the gothra and whose respective forms are that of
Vasu, rudhra and adhithya and my mother, grandmother and great
grandmother whose names are who belonged to the gothra and whose
respective forms are that of Vasu, Rudhra and Adhithya and request them to
occupy this koorcham.

6. Asanam (For my father’s side)

i. Hey leaves of Durbha plant, I spread thine very soft leaves, which were only
cut once here so that my manes can sit on you. Let my father, grandfather,
great grandfather who are of the form of the moon sit on you along with their
companions.
ii. I give seat to my father, grandfather, great grandfather and my mother,
grandmother and great grandmother and worship them with gingelly.

7. Avahanam (For my maternal grandfather's side)

i. Hey revered manes, who have observed soma yaga, please travel through
the royal path, and take part in this rite, which has been adopted by your
ancestors. And bless me with children wealth and long life,
ii. Om is the sound of the holy lands, which are above this earth.
iii. I meditate on my maternal grandfather, maternal great grandfather,
grandfather of maternal grandfather whose names are
who were belonged to the gothra and whose respective forms are that of
Vasu, rudhra and adhithya and my maternal grandmother, maternal great
grandmother and grandmother of maternal grandfather whose names are
who belonged to the

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gothra and whose respective forms are that of Vasu, Rudhra and Adhithya
and request them to occupy this koorcham.

8. Asanam (For my maternal grandfathers side)

i. Hey leaves of Durbha plant, I spread thine very soft leaves, which were only
cut once here so that my manes can sit on you. Let my maternal grandfather,
maternal great grandfather, grandfather of maternal grandfather who are of
the form of the moon sit on you along with their companions.
ii. I give seat to my maternal grandfather, maternal great grandfather,
grandfather of my maternal grandfather and my maternal grandmother,
maternal great grandmother and grandmother of my maternal grandfather
and worship them with gingelly.

9. Oblations to paternal ancestors

a. Oblations to father
i. Let all those manes who are in the earth because they did not perform
dutiful rites. Those manes who are great because they carried out fire
sacrifices and those of average stature because they performed the rites
prescribed to them, receive my oblations and bless me. Let those who do not
trouble and know about the rites that I perform save me. I offer this oblation of
this food mixed with water to my father whose name is and who is born in the
gothra and who is the form of vasu.
ii. Our manes who are known by names such as Angeeras, atharwas, and
brugus,are of very great character and they all have great affection to their
descendents. Let them who should be worshipped by doing fire sacrifices be
is our mind doing good and bless us. I offer this oblation of this food mixed
with water to my father whose name is and who is born in the gothra and who
is the form of vasu.
iii. Let my manes who have not done fire sacrifices but have reached pithru
loka arrive here by the path taken by Gods. Let them get satisfied by this
offering of food mixed with water and let them talk good of us in the other
world and bless us with further and further progress. I offer this oblation of
this food mixed with water to my father whose name is and who is born in the
gothra and who is the form of vasu.

b. Oblations to grandfather
i. Hey gods who love water, carry suitable food, nectar, ghee, blood and
toddy to my manes if by chance they are born as men, tree, creeper and men
of the lower caste and make it suitable food for them and also become food
for them. I offer this oblation of this food mixed with water to my grandfather
whose name is and who is born in the gothra and who is the form of Rudra.
ii. I salute my father, grandfather and great grandfather who like the food
called swadha which is mixed with water and offer them the food which is
swadha. I offer this oblation of this food mixed with water to my grandfather
whose name is and who is born in the gothra and who is the form of Rudra.

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iii. Hey God of fire who is all knowing, You know my manes who are present
here, who are not present here, those who are known to me because they
departed not long ago, those are not known to me,. Please take this food with
water, which I am offering to them and let all my manes become happy. I offer
this oblation of this food mixed with water to my grandfather whose name is
and who is born in the gothra and who is the form of Rudra

c. Oblations to great grandfather

i. Let air do me (who is offering these oblations) good and rivers and
medicinal plants give me sweetness I offer this oblation of this food mixed
with water to my great grandfather whose name is and who is born in the
gothra and who is the form of Adhithya.
ii. Let night and day do me good. Let earth give me sweetness and very good
quality food. Let the sky, which is like my father not trouble me with no rain or
excess rain and grant me pure pleasure. I offer this oblation of this food
mixed with water to my great grandfather whose name is and who is born in
the gothra and who is the form of Adhithya.
iii. Let trees bless me by giving fruits. Let Sun god give me energy without
much hot weather. Let cows give me sweet milk. I offer this oblation of this
food mixed with water to my great grandfather whose name is and who is
born in the gothra and who is the form of adhitya.

d. e. f. Mother, grandmother, great grandmother

Three oblations each are offered without any "riks(prayer chant) to the lady
ancestors with the manthra
"I offer this oblation of this food mixed with water to my mother (grandmother,
great grandmother) whose name is and who is born in the gothra and who is
the form of vasu. (Rudra for grandmother, Adithya for great grandmother. ) "

10. Oblations to unknown manes of the father's side

This is offered thrice with the chant.
"I offer this swadha food which is mixed with water to my known and unknown
manes of my paternal side. "
Hey gods who love water, carry suitable food, nectar, ghee, blood and toddy
to my manes if by chance they are born as men, tree, creeper and men of the
lower caste and make it suitable food for them and also become food for
them. Oh manes please get satisfied, please get satisfied and please get
satisfied.
The Tharpanam for the manes of the maternal grandfather side (11 and 12) is
same as that of paternal side except the manes of the maternal grandfathers
side are mentioned so as to avoid repetition this meaning is not given.

13. Pradakshinam
Salutations to gods, manes and great sages.
Salutations to food, fire sacrifice daily

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The meaning of the alternate manthra:
Oh manes salutations,
To your spirit,
Your strength,
Your soul,
Your food, which is swadha,
Your anger,
And your strong punishment.
Let those people whom you are with,
Obey you.
You kindly do as per our wishes.
Please be friends to those whom you are
Within Pithru loka and be a good home for them.
For those who are in this earth,
Let me a good home.

14. Namaskaram (Salutations)

Salutations to father - grandfather and great grandfather,
Salutations to mother - grandmother - great grandmother
Salutations to maternal grandfather, his father and his grandfather
Salutations to maternal grandmother, maternal great grandmother and great
grandmother of maternal grandfather.
The meaning of alternate manthra.
Oh manes who are great in blessing and in action,
Be pleased to depart by either the old way
or through the land of yama or any other way,
Please grant us wealth and good luck.
Please tell the Vasu, adhithya and devathas,
About the food that I offered you.

15. Udwasanam
This is the same as Avahana manthra except that the manes are asked to go
their place and are requested to come again and again.

16. Sarva Tharpanam (general oblations)

Let all those manes who do not have mother, father, friends, others of their
family or even others belonging to other gotras to do tharpanam for them
partake this water mixed with gingely and be satisfied. , be satisfied, be
satisfied.

17. Brahmarpanam
I do give all this to the great god Brahma so that faults are pardoned.

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Appendix:
1. Names of Nakshatras in Sanskrit for Sankalpa
S. No. Tamil Malayalam Sanskrit
1. Aswathi Aswini Aswini
2. Bharani Bharani Apabharani
3. Karthigai Karthiga Kruthiga
4. Rohini Rohini Rohinee
5. Mriga Siarm Mageeram Mriga Seersha
6. Thiruvathirai Thiruvathira Arudhra
7. Punarpoosam Punartham Punarvasu
8. Poosam Pooyam Pushya
9. Ayilyam Ayilyam Aslesha
10. Magam Makam Magha
11. Pooram Pooram Poorva Phalguni
12. Uthiram Uthram Uthra Phalguni
13. Haastham Atham Hastha
14. Chithirai Chithra Chitra
15. Swathi Swathi Swathi
16. Vishagam Vishakam Vishaka
17. Anusham Anizham Anuradha
18. Kettai Ketta Jyeshta
19.. Moolam Moolam Moola
20. Pooradam Pooradam Poorvashada
21. Uthradam Uthradam Uthrashada
22. Thiruvonam Thiruvonam Sravana
23. Avittam Avittam Sravishta
24. Chathayam Chathayam Satha bishak
25. Poororattathi Poororattathi Poorva proshta pada
26. Uthrattathi Uthrattathi Uthara proshtapada
27. Revathy Revathy Revathee

2. Names of Days of Week in Sanskrit for Sankalpa

1. Sunday Bhanuvasara
2. Monday Induvasara
3. Tuesday Bhouma vasara
4. Wednesday Soumya vasara
5. Thursday Guru vasara
6. Friday Brugu vasara
7. Saturday Sthiravasara

3. Names of Months in Sanskrit for Sankalpa:

S. No. Tamil Malayalam Sanskrit
1. Chitthirai Medam Mesham
2. Vaikasi Edavam Rishabha
3. Aani Midhunam Midhuna
4. Aadi Karkidagam Karkada
5. Aavani Chingam Simham
6. Puratasi Kanni Kanya
7. Iyppasi Thulam Thula
8. Karthigai Vrischigam Vrucchiga
9. Margazhi Dhanu Dhanu
10. Thai Makaram Makara

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 11. Masi Kumbham Kumbha
12. Panguni Meenam Meena

4. Names of the Seasons:

S. No. Sanskrit Tamil Malayalam
1. Vasantha Ruthu Chithirai-Vaikasi Medam-edavam
2. Greeshma Rithu Aani-Aadi Mithunam-karkidagam
3. Varsha Rithu Aavani-purattasi Chingam-Kanni
4. Sarad Rithu Ippasi-Karthigai Thulam-Vrischigam
5. Hemantha Rithu Margazhi-Thai Dhanu-Makaram
6. Sishira Rithu Maasi-Panguni Kumbham-Meenam

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Tharpanam - Iyers
[Oblations to the Manes]
Compiled by P. R. Ramachander

Introduction

Tharpanam means "That offering which satisfies". But what we mean by the
word Tharpanam is the offering of water mixed with sesame to the manes
(dead ancestors). Though we have several ancestors, this offering is
addressed to three generations of father, grandfather and great grandfather
along with their wives in our family and maternal grandfather, his father and
grandfather along with their wives in our mother’s birth family. Only thos e
whose father is dead are eligible to do Tharpanam. If maternal grandfather is
alive Tharpanam should not be done for his family but restricted to our family.
All the manes are supposed by our religion to live in the Pithru loka for some
time and either be reborn as any being or go to lokas like deva loka, Vaikunta
etc or even attain salvation by getting mixed with god. The pithru loka is
populated by three group of pithru devas viz, Vasu, Rudra and Adhithya.
These devas receive our oblations and make it reach to our manes wherever
they are and in whichever form they are. The pithru loka is supposed to be on
the unseen side of the moon. This portion gets exposed to sun on the new
moon days. It is according to our concept lunch time for the people populating
the pithru loka. These pithrus, since they have left the world are solely
dependent on only their progeny to feed them. This feeding is done through
Tharpanam. It is believed that if Tharpanam is not done out Pithru devas will
curse us so that we may not have male descendents to offer tharpanam to
us.

There are several type of tharpanams:

1. Gunda tharpanam - the tharpanam which is done in the first ten days of
death.
2. Brahma yagna tharpanam - This is the oblation supposed to be done daily
to the devas, rishis and pithrus.
3. Parheni tharpanam - this is the tharpanam which is supposed to be done
on the next day after annual sraddha. This at present is being done after
sraddha on the same day, because the priest does not have time to come the
next day. Here the tharpanam is offered only to ones pithru varga (paternal
side)
4. The regular tharpanam which is supposed to be done on all amavasyas.
Four Month beginnings viz mesha, karkidaga, thula and makara and eclipses.
Our books have asked us to perform tharpanam on 96 days in a year but this
is not being done nowadays. Several acharyas have codified the method of

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tharpanam. Some of them are Apasthabha, Bodhayana and Drahyayana.
What is given below is the manthras and method of the Apasthabha sutra of
Yajur Veda. There are slight differences in the sankalpam among Iyers and
Iyengars. Both versions are given here. It is understood that the tharpanam
for rik vedis is almost similar but that for Sanma Vedis is different. There are
also differences brought about by local practice and family tradition. People
are advised to follow their traditions strictly. They have precedence over what
is written down here. For example in many families tharpanam is done
without wearing Vibhuti or Namam but there are certain families who do
tharpanam wearing these. Some people do avahanams of Pithrus on two
koorchas. Some on one koorcha and some on spread durbhas.

There are several rules regarding tharpanam though many of them are not
being followed by most of the people. They are:
1. On the day of Tharpanam, till tharpanam is completed we are not
supposed to drink/eat anything.
2. On the day of tharpanam, the daily rituals like Sandhya vandhana have to
be first performed. Then before tharpanam one more bath has to be taken.
3. Wet cloth should not be worn during tharpanam nor is it right to wear cloth
which was washed a day before and dried. The cloth has to be made wet the
same day and dried. Pure white silk cloth can also be worn, but wearing this
silk cloth you should not have eaten any food. If wet cloth is not dry, it should
be seven times shaken dry in wind before wearing it.
4. Except the tharpanam during eclipse all other tharpanams are to be done
after 12 noon. Considering the difficulty, our law givers have agreed that it
can be done after 8. 30 AM.
5. As mentioned earlier nothing should be eaten or drunk before performance
of Tharpanam.
6. Oblations should be done with hand full of water and not drops or spoon
full of water.
7. The water should be poured out using the space between the thumb and
the four fingers.
8. Every time a pinch of black til has to be taken. Care should be taken not to
take it using the thumb and the index finger.
9. Pithru tharpanam should always be done with poonal hanging from the
right shoulder to the left side of the body.
10. The pavithram for pithru tharpanam should be made out of three durbha
and the koorcham should be made of 7 or 9 durbhas.
11. We should preferably sit on seat made of durbha (durbhasanam) while
doing tharpanam and in its absence put few durbhas on the place we are
going to sit,
12. Silver vessels are prescribed for used during tharpanam. If not available
copper vessels can be used. Under no circumstance should steel or other
metal vessels are to be used.

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13. Tharpanam should be done facing east or south. It is believed that it
either should be done in our homes or in public holy places like shore of the
river, sea active you happen to do it in the place belonging to someone else.
We are supposed to compensate the owner of the property.
14. If Amavasya and the first of the month in which tharpanam has to be
performed comes on the same day, then tharpanam for the
sankramanam(first of the month) should be done.

I. Tharpanam

1. Perform Achamanam
Take minute quantities of water (just sufficient to soak one grain of black
gram) three times in the right hand and take it with the following manthra.
Om Achyuthaya nama
Om Ananthaya nama
Om Govindaya nama
Then
Touch with thumb both cheeks saying kesava - Narayana
Touch with ring finger both eyes saying Madhava - Govinda
Touch with the first finger both sides of nose saying Vishno - Madhusoodana
Touch with little finger both ears saying Trivikrama - Vamana
Touch with the middle finger both shoulders saying Sreedhara - Hrishi kesa
Touch with all fingers the belly button saying Padmanabha
Touch with all fingers the head saying Damodara

A. For Smarthas:
2. Ganapathi Dhyanam:
Recite the following manthra slowly hitting the forehead with both fists
together:
Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.

3. Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa

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Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om

4. Do Sankalpam
Mamo Partha Samastha Duritha kshaya dwara Sri Parameshwara
Preethyartham.
Apavithra pavithro va Sarvavastham gathopi va,
Ya smareth pundarikaksham sa bahyanthara suchi
Manasam vachikam paapam karmana samuparjitham
Sri Rama smarane naiva vyapohathi na samsaya
Sri Rama-Rama Rama
Thidir Vishnu thada vaara nakshatram Vishnureva cha,
Yogascha karanam Chaiva sarvam Vishnu mayam jagat
Sri Govinda Govinda Govinda

B. For Sri Vaaishnavas of Vada Kalai:

Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om
And then chant the following manthras:
1. Srimad venkata nadarya kavi kargika kesari
Vedanthacharya varyo me sanni datham sada hruthi
2. Gurubhya tad gurubyascha namo vaga made mahe,
Vruni mahe cha tatrath you dampathi jagatham pathi
3. Swasesha bhoodeth mayaa sweeyai sarva parichadai,
Vidahthum preethamath manam deva prakramade swayam
4. Shuklam baradaram vishnum sasi varnam chadur bhjam
Prasanna vadanam dyayeth sarva vigno upa santhaye
5. Yasyad viratha vakthradhya parishadya para satham,

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Vignam nignanthi vishvaksenam tham asraye.
C. For Sri Vaishnavas of Then Kalai:
Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om
Then Chant the following manthras:
1. Shuklam baradaram vishnum sasi varnam chadur bhjam
Prasanna vadanam dyayeth sarva vigno upa santhaye
2. Yasyad viratha vakthradhya parishadya para satham,
Vignam nignanthi vishvaksenam tham asraye
WHAT FOLLOWS IS COMMON TO SMARTHAS AND VAISHNAVAS OF
THENKALAI AND VADAKALAI.
Adya Sri Bhagavatha maha purushasya Vishnor Agnaya pravarthamanasya
Adhya Brahmana Dweethiya parardhe Swetha Varaha kalpe Vaivaswatha
manvanthare ashta vimsathi thame kali yuge prathame padhe,jambu dweepe,
Bharatha varshe, Bharatha Khande, Mero Dakshine Parswe, Sakabdhe
asmin varthamane vyvaharike Prabhavadeenam sashtya samvatsaranam
madhye (name of the year)* Nama samvatsare, (dakshina / uttara ayane,
(name of the season) rithou, (name of the month in Sanskrit) mase,
(Krishna/shukla) pakshe, Adhya (Name of the thidhi-moon phase) Punya
thithou (name of the day in Sanskrit) vasra yukthayam (name of the star in
Sanskrit) nakshatra yukthayam Shubha yoga - Shubha karana, Evam guna
viseshana visishtayam asyam (Name of the thidhi) Punya thithou,
(Change the position of poonal from left shoulder to right shoulder (LEFT
MODE)
(Your Gothram) Gothranam (Names of father, grandfather, great
grandfather)** Sarmanam, Vasu-Rudra-adithya swaroopanam asmad Pithru -
Pithamaha-Pithru Pithamahanam, (your Gothram) Gothraa (Names of
mother. Grandmother, great grandmother)*** Namnee, Vasu-Rudra-Adithya

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swaroopa Asmad Mathru**** - pithamahi-Prapithamahischa, (Your maternal
grandfather's gothram) gothraanam (names of maternal grandfather, his
father and his grandfather) Sarmanam vasu - rudra - adithya swaroopanam
asmad mathamaha, mathru pithamaha, mathru prapithamahanam, (Your
maternal grandfather's gothram) gothraa (Names of maternal grandmother,
maternal great grandmother, Grandmother of maternal grandfather) Namnee,
vasu-rudra - adithya swaroopa asmad mathamahi***** - mathru pithamahi,
mathru prapithamahinam Ubhaya vamsa pithrunaam akshayya
thripthyartham amavasya****** punya kale Thila tharpanam karishye.
(throw away the Durbha (only) held round the fingers along with Pavithram.
Change position of poonal to the left shoulder (usual mode), touch water with
finger, change position of poonal to right shoulder (left mode)

* Refer to Panchangam (almanac) for the names or get the particulars. For
Sanskrit names refer at the end of compilation.
** It is recommended that you substitute these names in various places and
take a print out for your use. Contact family elders if you do not know this
information.
*** Names of grandmother, great grandmother, Fathers great grandmother if
mother is alive
**** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa
***** In case mother's mother is alive, this would be mathamahasya mathu-
pithamahi-prapithamahischa
****** Mesharavi punya kale for tharpanam done on Mesha sankramam
(chittirai-makaram first) Karkadaga ravi punya kale (for tharpanam done
during adi-Karkidaga Sankramam (Adi first), Thula ravi punya kale for
tharpanam done during thula masam first (Iyppasi first), makara ravi punya
kale for tharpanam done on makara sankramam (Thai first), Suryoparaga
punya kale for tharpanam done during solar eclipse, Somoparaga punyakale
for tharpanam done during Lunar eclipse and In case of Paraheni tharpanam
done after Sraddham, "Purvedya maya krutha mathru pithru prathyabdhika
sradhangam thila tharpanam karishye." Please note in case of paraheni
tharpanam, the offering (tharpanam) is made to only paternal side pithrus.
Arrangement of Koorcham [in some families they only use one koorcham]
East - Pithru Varga Koorcham
North South - Mathamaha varga koorcham
Durbha Durbha - West
5. Avahanam for Pithru Varga (Fathers side)*
Wear the poonal in the left mode, take little ellu (black gingelly) and along
with water keep on the Koorcha meant for Pithru varga while chanting the
following manthras:
a. Aayatha pithara somya gambhirai padhibhi poorvai prajamasmabhyam

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dadhatho rayim cha deergayuthwam cha satha saaradam cha.
b. Om bhorbuvaswarom
c. Asmin koorche (Your Gothra) gothran (Father's, grandfather's and great
grandfather's name) sarmana vasu Rudra adithya swaroopan asmad pithru-
pithamaha-pithrupithamahaan (Your Gothra) gothraa (Names of mother,
grandmother, great grandmother) namnee vasu Rudra adithya swaroopa
asmad mathru**, pithamahi-pithrupithamahischa dyayami avahayami.
* People using only one koorcha, please do avahanam chanting "Asmin
koorche vargodhaya pithroon dhyayami avahayami".
** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa

6. Asanam for Pithru Vargam

Chanting the manthra below place gingelly on the koorcha
a. Sakrudacchinnam barhirurnna mrudhu,
Syonam pithrubhyasthwa baramyaham
Asmin taseedanthu me pithara somyaa,
Pithamahaa prapithamahaaschaanugai saha.
b. Pithru-pithamaha,pithru pithamahanam mathru* - pithamahi -
prapithamahinaam cha idam asanam, thiladhi sakalaradhanai swarchidham

*In case mother is alive, this would be pithamahi-prapithamahi-

pithruprapithamahischa

7. Avahanam for Mathamaha Varga (maternal grandfathers side)

Wearing the poonal in the left mode, take little ellu (black gingelly) and along
with water keep on the Koorcha meant for mathru varga while chanting the
following manthras:
a. Aayatha mathu pithara somya gambhirai padhibhi poorvai
prajamasmabhyam dadhatho rayim cha deergayathwam cha satha saaradam
cha.
b. Om bhorbuvaswarom
c. Asmin koorche (Maternal grandfather's gothra) gothran (Names of
maternal grandfather, maternal great grandfather and grandfather of maternal
grandfather) sarmana vasu Rudra adithya swaroopan asmad mathamaha-
mathru pithamaha-mathru prapithamaha (maternal grandfather's gothra)
gothraa (Names of maternal grandmother, maternal great grandmother,
grandmother of maternal grandfather) namnee vasu Rudra adithya swaroopa
asmad mathamahi* - mathru pithamahi-mathru prapithamahischa dyayami
avahayami.

* In case mother's mother is alive, this would be mathamahasya mathu-

pithamahi-prapithamahischa

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8. Asanam for Mathru Vargam
Chanting the manthra below place gingelly on the mathru varga koorcha
a. Sakrudacchinnam barhirurnna mrudhu,
Syonam pithrubhyasthwa baramyaham
Asmin taseedanthu me pithara somyaa,
Pithamahaa prapithamahaaschaanugai saha.
b. Mathamaha-mathru pithamaha-mathru prapitha mahaanaam, Mathamahi-
mathru pithamahi-mathru prapithamahischa idam asanam, thiladhi
sakalaradhanai swarchidham

9. Pithru Varga Tharpanam

Offer tharpanam with hand full of water mixed with black ellu on the koorcham
for Pithru vargam after each manthra
a. Pithru tharpanam (Oblation to father)
i. Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu,
(Your gothram) Gothran (Father's name),
Sarmana vasu roopan mama pithrun swadha namastharpayami.
ii. Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Your gothram) Gothraan (Father's name),
Sarmana vasu roopan mama pithrun swadha namas tharpayami.
iii. Aa yaanthu na pithara somyaso agni
shwatha* prathibhir deva yanai
asmin yagne swadhaya maadhayanthwadhi bruvantha** they avanthasman,
(Your Gothram) gothraan (Fathers name),
sarmana vasu roopan mama pithrun swadha namas tharpayami.

* Some books say "pitharo manoja vaso agnishwatha"

** Some books say "madantho adhi bruvanthu"

b. Pithamaha tharpanam (oblation to grandfather)

i. Oorjam vahanthiramrutham grutham paya keelalam
Parisrutham swadha sdha tharpatatha me pithroon,
(your gothram) Gothraan (Grandfathers name),
Sarmana Rudra roopan mama pithaamahaan swadha namas tharpayami.
ii. Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Your gothram) Gothraan (Grandfather's name),
Sarmana Rudra roopan mama pitha mahaan swadha namas tharpayami.

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iii. Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Your gothram) Gothraan (Grandfather's name)
Sarmana rudra roopan mama pithamahaan swadha namastharpayami
c. Prapithamaha tharpanam(oblations to great grandfather)
i. Madhu vaathaa ruthaayathe madhu ksharanthi sindhava
maadweer na santhwashadhi
(Your Gothram) Gothraan (Great grandfather's name),
Sarmana adithya roopaan mama prapithamahan swadha namas tharpayami.
ii. Madhu nakthamuthoshasi madu math parthivagam
raja madhu dhourasthu na pitha
(Your gothram) Gothraan (great grandfather's name),
Sarmana adithya roopan mama prapithamahaan swadha namas tharpayami
iii. Madhumanno vanaspathir madhu magma asthu soorya,
Maadweer gavo bavanthu na
(Your gothra) Gothraan (great grandfather's name),
Sarmana adhithya roopan mama prapithamahaan swadha namas
tharpayami.
d. Mathru tharpanam* (Oblations to mother)
i. (Your gothra) Gothraa (mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami
ii. (Your Gothra) Gothraa (Mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami
iii. (Your Gothra) (Gothraa (Mother's name)
Namnee vasu roopa mama mathu swadha namastharpayami
* If mother is alive instead of mathru tharpanam perform pithamahi
tharpanam. In the manthras replace mathu with pithamahi.
e. Pithamahi tharpanam* (Oblations to paternal grandmother)
i. (Your Gothra) Gothraa (Grandmother's name)
Namnee Rudra roopa mama pithamahi swadha namastharpayami
ii. (Your Gothra) Gothraa (Grandmother's name)
Namnee Rudra roopa mama pithamahi swadha namastharpayami
iii. (Your gothra) Gothraa (Grandmother's name)
Namnee Rudra roopa mama pithamahi swadha namastharpayami

* If mother is alive instead of pithamahi tharpanam perform prapithamahi

tharpanam. In the manthras replace pithamahi with prapithamahi

f. Prapithamahi tharpanam* (Oblations to paternal great grandmother)

i. (Your Gothra). Gothraa (Great grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami

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ii. (Your Gothra) Gothraa (Great Grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami
iii. (Your Gothra) Gothraa (Great Grandmother's name)
Namnee adithya roopa mama prapithamahi swadha namastharpayami
* If mother is alive instead of prapithamahi tharpanam perform pithru
prapithamahi tharpanam. In the manthras replace prapitha mahi with pithru
prapithamahi.
10. Jnaatha Jnatha Pithru Varge Tharpanam (Oblation to unknown manes
of paternal sides)
a. Jnaatha jnatha pithroon swadha namas tharpayami
b. Jnaatha jnatha pithroon swadha namas tharpayami
c. Jnaatha jnatha pithroon swadha namas tharpayami
Oorjam vahantheeramrutham grutham paya keelalam parisrutham swadha
stha tharpayatha me pithroon trupyatha thrupyatha thrupyatha.
11. Mathamaha Varga Tharpanam (oblations to ancestors of maternal
grandfather)
Offer tharpanam with hand full of water mixed with black ellu on the koorcham
for Pithru vargam after each manthra
a. Matha maha tharpanam(Oblation to maternal grandfather)
i. Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu
(Maternal grandfather's Gothra) gothran (Maternal grandfather's name),
Sarmana vasu roopan mama matha mahaan swadha namastharpayami.
ii. Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Maternal grandfather's Gothra) gothran (Maternal grandfather's name)
Sarmana vasu roopan mama matha mahaan swadha namas tharpayami.
iii. Aa yaanthu na pithara somyaso agni
shwatha prathibhir deva yanai
asmin yagne swadhaya madhayanthwadhi bruvantha the avanthasman,
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
name),sarmana vasu roopan mama matha mahaan swadha namas
tharpayami.
b. Mathru pitha maha tharpanam (oblation to grandfather of mother)
i. Oorjam vahanthiramrutham grutham paya keelalam
Parisrutham swadha sdha tharpayatha me pithroon,
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana Rudra roopan mama mathu pithaamahaan swadha namas
tharpayami.

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ii. Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana Rudra roopan mama mathu pitha mahaan swadha namas
tharpayami.
iii. Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Maternal grandfather's Gothra) gothran (Maternal great grandfather's name)
Sarmana rudra roopan mama mathu pithamahaan swadha namastharpayami
c. Mathu Prapithamaha tharpanam(oblations to great grandfather of mother)
i. Madhu vaathaa ruthaayathe madhu ksharanthi sindhava
maadweer na santhwashadhi
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adithya roopaan mama mathu prapithamahan swadha namas
tharpayami.
ii. Madhu nakthamuthoshasi madu math parthivagam
raja madhu dhourasthu na pitha
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adithya roopan mama mathu prapithamahaan swadha namas
tharpayami
iii. Madhumanno vanaspathir madhu magma asthu soorya,
Maadweer gavo bavanthu na
(Maternal grandfather's Gothra) gothran (Maternal grandfather's
grandfather'sname)
Sarmana adhithya roopan mama mathu prapithamahaan swadha namas
tharpayami.
d. Mathamahi tharpanam* (Oblations to maternal grandmother)
i. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee vasu roopa mama mathamahi swadha namastharpayami
* If maternal grandmother is alive instead of matha mahi tharpanam perform
matha mahasya mathu tharpanam. In the manthras replace mathamahi with
mathamahasya mathu.

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e. Mathru Pithamahi tharpanam* (Oblations to grandmother of mother)
i. (Maternal grandfather's gothra) gothraa (Maternal great grandmother's
name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal great grandmother's
name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandmother's name)
Namnee Rudra roopa mama mathu pithamahi swadha namastharpayami
* If maternal grandmother is alive instead of mathu pithamahi tharpanam
perform matha mahasya pithamahi tharpanam. In the manthras replace
mathu pithamahi with matha mahasya pithamahi
f. Mathu Prapithamahi tharpanam* (Oblations to great grandmother of
mother)
i. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name)
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami
ii. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name). .
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami
iii. (Maternal grandfather's gothra) gothraa (Maternal grandfather's
grandmother's name). .
Namnee adithya roopa mama mathu prapithamahi swadha namastharpayami
* If maternal grandmother is alive instead of mathu prapithamahi tharpanam
perform mathamahasya prapithamahi tharpanam. In the manthras replace
prapitha mahi with matha mahasya prapithamahi.
12. Jnaatha Jnatha Matha Maha Varga Tharpanam (Oblation to unknown
manes of maternal grandfather side)
a. Jnaatha jnatha mathu pithroon swadha namas tharpayami
b. Jnaatha jnatha mathu pithroon swadha namas tharpayami
c. Jnaatha jnatha mathu pithroon swadha namas tharpayami
Oorjam vahantheeramratham grutham paya keelalam parisrutham swadha
stha tharpayatha me mathu pithroon trupyatha thrupyatha thrupyatha.
13. Pradhakshinam
Change poonal to usual pattern from left shoulder
(Chant and rotate in the same place clock wise)
Devathabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhai swaahayai nithyameva namo nama.
Some versions ask us to chant this Manthra for Pradakshinam:
Namo va pitharo rasaya,
Namo va pithara sushmaya,
Namo va pitharo jeevaya,

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Namo va pitharo swadhayai.
Namo va pitharo manyave,
Namo va pitharo ghoraya,
Pitharo namo vo ya ethasmin lokestha,
Yushmagusthe nuye asmin loke,
Manthenu ya ethasmin lokesya,
Yuyyanthesham vasishta bhooyastha,
Asmin loke ahanthesham vasishto bhooyasam.

14. Namaskaram (Salutations)

Change poonal to the left side pattern from right shoulder
Recite with folded hands
Pithru-Pithamaha-Prapthamahebhyo nama
Mathru - pitha mahi - prapithamahebhyo nama*
Mathamaha -mathru pithamaha-mathru prapithamahebhyo nama.
Mathamahi-Mathu pithamahi=mathu prapathamaheebhyo nama.**
Some versions ask us to chant this Manthra for Namaskaram:
Uthishtatha pithara pretha soora yamasya pantha ma na vetha puranam,
Dathadhaasmasu dravinam yachcha badhra prano bruthad bhagha dhan
devatha.
Change Poonal to usual mode from left shoulder
Recite with folded hands:
Devathhabhya pithrubhyascha maha yogibhya eva cha
Nama swaadhayai swahaayai nithya meva namo nama.
* If mother is alive recite Pithamahi-prapithamahi-pithru prapapitha
maheebhyo nama
** If maternal grandmother is alive then Mathamahasya mathu-
mathamahasya pithamahi-matha mahasya prapithamaheebhyo nama.

15. Udwasanam*
Change Poonal to left mode i. e from right shoulder
a. Aayatha pithara somya gambhirai pradhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayathwam cha satha saaradam cha.
b. Om bhorbuvaswarom
c. Asmad koorchat (Your gothram) gothran (Names of father, grandfather,
great grandfather) sarmana vasu Rudra adithya swaroopan asmad pithru-
pithamaha-pithrupithamahaan (Your gothram) gothraa (Names of mother,
grandmother and great grandmother) namnee vasu Rudra adithya swaroopa
asmad mathru**, pithamahi-pithrupithamahischa yada sthanam
prathishtapayami. Shobhanarthe kshemaya punaragamanaya cha.
d. Aayatha mathu pithara somya gambhirai pradhibhi poorvai
prajamasmabhyam dadhatho rayim cha deergayathwam cha satha saaradam
cha.
e. Om bhorbuvaswarom
f, Asmin koorche(maternal grandfather's gothra) gothran (Names of maternal

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grandfather, maternal great grandfather and his father) sarmana vasu Rudra
adithya swaroopan asmad mathamaha-mathru pithamaha-mathru
prapithamaha (Maternal grandfather's gothra) gothraa (Names of maternal
grandmother, maternal great grandmother, grandmother of maternal
grandfather) namnee vasu Rudra adithya swaroopa asmad mathamahi*** -
mathru pithamahi-mathru prapithamahischa yadasthanam prathishtapayami.
Shobanarthe kshemaaya punaragamanaya cha

* People doing tharpanam on one koorcham chant "Asmad koorchat

vargodhaya pithrun yadastanam prathishtapayami."
** In case mother is alive, this would be pithamahi-prapithamahi-
pithruprapithamahischa
*** In case mother's mother is alive, this would be mathamahasya mathu-
pithamahi-prapithamahischa

16. Sarva Tharpanam (General oblations)

Change poonal to left shoulder (usual), remove Pavithram, keep it in the ear,
do Aachamanam, Wear the Pavithram, change poonal to right shoulder,Untie
the Koorchs, Take them in hand and along with water and gingelly do a single
Tharpanam chanting
Yesham na matha na pitha na bandhu na anya gothreena the sarve
trupthimayanthu mayoth srushtai kusodhakai*
Trupyatha, Trupyatha, Trupyatha
Remove pavithram, untie and throw it away, change poonal to right shoulder
and touch the water.

* Some books say "Yesham na matha na pitha na mithra gnanthi bandhawa"

and some others say "yesham na pitha na bratha na puthro na anya gothrina"

17. Brahmarpanam
Offer a hand full of water chanting.
Om Tat sat Brahmarpanamasthu
Do Aachamanam.

II. Brahma Yagnam

It is recommended thast after the Tharpanam, one should perform Brahma

YagnamSome familes do not do it. Please follow the practice of your family.
After the tharpanam do Achamanam once more and then apply your holy
marks on the forehead and then start Brahma yagnam. This is a chanting of
Vedas and oblation to devas, rishis, Vedas and pithrus.

1. Ganapathi Dhyanam
Recite the following manthra slowly hitting the forehead with both fists
together. :

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Shuklambaradharam Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.

2. Do Pranayamam.
Hold both Nostrils with Thumb and the little and third finger of the hands and
recite the following Manthra:
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three times saying
Om, Om, Om

3. Do Sankalpam
Mamo Partha Samastha Duritha kshaya dwara Sri Parameshwara
Preethyartham.
Brahma Yagnam karishye. Brahma yagnena yakshye.

4. Prayogam
a. Vidhyudhasi vidhya me paapmanam ruthath sathya mupaime.
Touch water. Do Achamanam three times and after first and second touch
water,clean the lips, and after the third sprinkle water on left arms and left leg.
Then touch head, eyes, nose and chest.
b. Then chant
Om Bhoo, tatsa vithurvarenyam
Om Suva, Bhargo devasya dheemahi,
Ogum suva. dhiyo yona prachodayath,
OM Bhoo tatsa vithurvarenyam bhargo devasya dheemahi.
Om Bhuva, dhiyo yona prachodayath,
Ogum suva, tasa vithur varenyam bhago devasya dheemahi dhiyo yona
prachodayath.
c. chants from all the four Vedas
Hari Om, Agni meele purohitham, yagnasya devam ruthvijam. Hothaaram
rathna dhathamam. Hari om (Rik veda)
Hari Om, Eeshethvorje twam vayavastho payavastha, devo vassavitha
prarpayathu sresta thamaya karmane. Hari om(Yajur veda)
Hari om, Agna aayahi veethaye grunano havya dhathaye ni hotha sathsi

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barhishi. Hari Om (Sama veda)
Hari om. , Sanno deveer abhishtaya aapo bhavanthu peethaye, sam
yorabhistravanthu na. Hari om (Atharvana veda)
d. Chant "Om Bhoorbhavassuva" and rotate little water round your head
e. Chant "Satyam Thapa, Sradhayam Juhomi" with folded hands
f. Chant thrice with folded hands
"Om namo brahmane. Namasthvagnaye,, nama pruthviyai, nama
oshadheebhya. Namo vache, namo vachaspathaye, namo vishnave,
bruhathe karomi.
g. Chant "Vrushtirasi vruchame paapmanam rhuthaath sathya mupakam
Deva rishi-pithru tharpanam karishye.
Deva Tharpanam(tharpanam with usual mode of poonal water falling through
tip of fingers)
Brahmhadhaya ye devas than tharpayami
Sarvan devans tharpayami
Sarva deva pathnis tharpayami
Sarva deva ganans tharpayami
Sarva deva gana pathnis tharpayami
Rishi Tharpanam (Tharpanam with Poonal as garland and water poured out
by the left side of right palm)
Krishna dwai payanadhayo ye rishin thaan rishins tharpayami
Sarvan rishins tharpayami
Sarva rishi ganans tharpayami
Sarva rishi pathnis tharpayami
Sarva rishi gana pathis tharpayami
Prajapathim kaanda rishims tharpayami
Somam kanda rishims tharpayami
Agnim kanda rishims tharpayami
Viswan devaan kandarishins tharpayami
Samhetheer devatha upanishadhas tharpayami
Yagnigheer devatha upanishadas tharpayami
Varuneer devatha upanishadas tharpayami
Havya vaham tharpayami
Viswan devan kanda rishims tharpayami
Water should be poured towards ourselves chanting
Brahmana swayam bhuvam tharpayami
Viswan devan kanda rishims tharpayami
Arunan kanda rishims tharpayami
Sadasaspathims tharpayami
Rigvedam tharpayami
Yajur vedam tharpayami
Sama vedam tharpayami
Adharva vedam tharpayami
Ithihasa puranam tharpayami
Kalpam thapayami

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h. Pithru tharpanam (Change poonal to right shoulder and pour out water by
the right side of the palm)
Soma pithrumaan yamo angeeraswan agni kavya vahanaadhayo ye
pitharasthan pithruustharpayami
Sarvaan pithruntharpayami
Sarva pithruganaans tharpayami
Sarva pithrupathnis tharpayami
Sarva pithru ganapathnis tharpayami
Oorjam vahanthi ramrutham grutham keelalam paristhrutham swadhabhyam
tharpayatha may pithrun, thrupayatha, thrupyatha, thrupyatha
Pour water chanting "Aabrahma stambha paryantham jagat trupyathu".
Chant
Kayena vacha manase indrairva,
Budhyathamanava prukruthai swabhavat,
Karomi yadyat sakalam parasmai,
Sriman narayanayethi samarpayami.
i. Put the poonal in proper position and do Aachamana

Summary Meaning in English of various Manthras used in Tharpanam

1. Aachamanam
This is a preliminary purification ceremony. Gods Achutha, Anantha and
Govinda are saluted and then the self is purified by chanting the twelve
names of Vishnu.

2. Ganapathi Dhyanam (this is not done by Vaishnavites)

This is a prayer to the God Ganapathi who is supposed to remove all
obstacles on our way in performance of any rite, in this case, "Tharpanam"
Dressed in white thou art,
Oh, all pervading one,
And glowing with the colour of moon.
With four arms, thou art, Vishnu.
I meditate on thine ever-smiling face,
And pray, " Remove all obstacles on my way".

3. Pranayamam
This manthra is a guide to a breathing exercise as also a prayer. While
chanting Om bhoo,Om Bhuva, Ogum Suva, Om Maha, om jana, om thapa,
ogum satyam we are supposed to keep the left nostril closed and inhale
through the right nostril. While chanting, "Om tat sa vithur varenyam bargo
devasya dhee mahi, dhi yo yona prachothayad", we are supposed to close
both nostrils and hold the breath. After this the left nostril is opened and air
exhaled till the end of the manthra.
Hindus believed that that there were six holy worlds above the earth. These
along with earth are remembered in the first part. These worlds are bhooloka,

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bhuvarloka, suvarloka, maharloka, janaloka, thapaloka and satya loka. The
second part is the famous Gayathri manthram. It means
"I meditate on that savitha (the sun or the enlightenment within ourselves)
which helps us in our though process, that god which is within me and that all
engulfing power."
Or
"I meditate on the most holy shining aspect of that God, who helps in
brightening our thought process."
Then the third part means "Om is water, it is the light, it is the earth which
gives the food, it is the air which supports life, and it is the ether which is
spread all around. It is also the holy seven worlds."
By touching the nose the hands are supposed to get polluted and this is
removed by touching the ears thrice.

4. Sankalpam
This is a preliminary rite in every Vedic action. We tell why we are doing what
we do and we also tell, what we are going to do every time. In some cases
like the tharpanam we also tell when we are doing it and where.
To attain the grace of God, through destruction of sins committed by me,
praying the lord of all worlds,
i. I pray god Lakshmi pathi and mention below the auspicious hour, day, star,
moon phase, my knowledge base and the strength of God and salute the
feets of Lord Vishnu.
ii. Whether one is in pure or impure state or whatever state one is in, just by
remembering Pundarikaksha that is Lord Vishnu, I get cleaned both outside
and inside.
iii. There is no doubt that the sins committed either by mind, or words or by
action go away by remembering the names of Lord Rama. Rama. Rama
iv. The moon phase, the day, the star, the yoga and the happenings are all
Lord Vishnu and thus the whole world is filled with Lord Vishnu. Govinda,
Govinda, Govinda.
v. In the second ionic division of lord Brahma who acted according to the
wishes of the prime God Lord Vishnu, In the great period of the white Varaha,
in the extended reign of Vaivasvatha manu, in the 28th time period which is
the first step of Kali yuga,
At the Indian sub continent of the Indian continent of the great Jambu island,
In the south of the Meru mountain, In the year of the saka timeperiod starting
with the year Prabhava, in the solstice, in the season, in the month of
In the waning/waxing period of the moon, in the day of the moon crescents, in
the day, in the star, in the holy period which is for good action, which results
in good, and in the period which has many other good properties, in the day
of moon crescents, I do oblations with thil(gingelly) and water for destruction
of all my sins and for the favour of the god, to my father whose name is who
is of the form of vasu, who belongs to the gothra, to my grandfather whose
name is who is of the form of Rudra, who belongs to the gothra, to my great

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grandfather whose name is who is of the form of adithya and who belongs to
the gothra, as also to my mother(grandmother if she mother is alive) who is of
the form of vasu and who belongs to the gothra and whose name is, to my
grandmother (great grandmother if mother is alive) who is of the form of
Rudra who belongs to the gothra
And whose name is, to my great grandmother (her mother if mother is alive)
who is of the form of Adithya and who belongs to the Gothra and whose
name is, to my maternal grandfather who is of the form of Vasu and who
belongs to the gothra and whose name is, to my maternal great grandfather
who is of the form of Rudra, who belongs to the gothra and whose name is, to
my great grandfather of my mother who is of the form of Adithya and whose
name is, to my maternal grandmother who is of the form of vasu, who
belongs to the gotra and whose name is, to my maternal great grandmother
who is of the form of Rudra, who belongs to the gothra and whose name is, to
my great grandmother of my mother who is of the form of adithya who
belongs to the gothra and whose name is. for their perennial satisfaction,

5. Avahanam (For my fathers side)

i. Hey revered manes, who have observed soma yaga, please travel through
the royal path, and take part in this rite, which has been adopted by your
ancestors. And bless me with children wealth and long life,
ii. Om is the sound of the holy lands, which are above this earth.
iii. I meditate on my father, grandfather, great grandfather whose names are
who were belonged to the gothra and whose respective forms are that of
Vasu, rudhra and adhithya and my mother, grandmother and great
grandmother whose names are who belonged to the gothra and whose
respective forms are that of Vasu, Rudhra and Adhithya and request them to
occupy this koorcham.

6. Asanam (For my fathers side)

i. Hey leaves of Durbha plant, I spread thine very soft leaves, which were only
cut once here so that my manes can sit on you. Let my father, grandfather,
great grandfather who are of the form of the moon sit on you along with their
companions.
ii. I give seat to my father, grandfather, great grandfather and my mother,
grandmother and great grandmother and worship them with gingelly.

7. Avahanam (For my maternal grandfather's side)

i. Hey revered manes, who have observed soma yaga, please travel through
the royal path, and take part in this rite, which has been adopted by your
ancestors. And bless me with children wealth and long life,
ii. Om is the sound of the holy lands, which are above this earth.
iii. I meditate on my maternal grandfather, maternal great grandfather,
grandfather of maternal grandfather whose names are
who were belonged to the gothra and whose respective forms are that of

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Vasu, rudhra and adhithya and my maternal grandmother, maternal great
grandmother and grandmother of maternal grandfather whose names are
who belonged to the
gothra and whose respective forms are that of Vasu, Rudhra and Adhithya
and request them to occupy this koorcham.

8. Asanam (For my maternal grandfathers side)

i. Hey leaves of Durbha plant, I spread thine very soft leaves, which were only
cut once here so that my manes can sit on you. Let my maternal grandfather,
maternal great grandfather, grandfather of maternal grandfather who are of
the form of the moon sit on you along with their companions.
ii. I give seat to my maternal grandfather, maternal great grandfather,
grandfather of my maternal grandfather and my maternal grandmother,
maternal great grandmother and grandmother of my maternal grandfather
and worship them with gingelly.

9. Oblations to paternal ancestors

a. Oblations to father
i. Let all those manes who are in the earth because they did not perform
dutiful rites. Those manes who are great because they carried out fire
sacrifices and those of average stature because they performed the rites
prescribed to them, receive my oblations and bless me. Let those who do not
trouble and know about the rites that I perform save me. I offer this oblation of
this food mixed with water to my father whose name is and who is born in the
gothra and who is the form of vasu.
ii. Our manes who are known by names such as Angeeras, atharwas, and
brugus,are of very great character and they all have great affection to their
descendents. Let them who should be worshipped by doing fire sacrifices be
is our mind doing good and bless us. I offer this oblation of this food mixed
with water to my father whose name is and who is born in the gothra and who
is the form of vasu.
iii. Let my manes who have not done fire sacrifices but have reached pithru
loka arrive here by the path taken by Gods. Let them get satisfied by this
offering of food mixed with water and let them talk good of us in the other
world and bless us with further and further progress. I offer this oblation of
this food mixed with water to my father whose name is and who is born in the
gothra and who is the form of vasu.

b. Oblations to grandfather
i. Hey gods who love water, carry suitable food, nectar, ghee, blood and
toddy to my manes if by chance they are born as men, tree, creeper and men
of the lower caste and make it suitable food for them and also become food
for them. I offer this oblation of this food mixed with water to my grandfather
whose name is and who is born in the gothra and who is the form of Rudra.
ii. I salute my father, grandfather and great grandfather who like the food

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called swadha which is mixed with water and offer them the food which is
swadha. I offer this oblation of this food mixed with water to my grandfather
whose name is and who is born in the gothra and who is the form of Rudra.
iii. Hey God of fire who is all knowing, You know my manes who are present
here, who are not present here, those who are known to me because they
departed not long ago, those are not known to me,. Please take this food with
water, which I am offering to them and let all my manes become happy. I offer
this oblation of this food mixed with water to my grandfather whose name is
and who is born in the gothra and who is the form of Rudra

c. Oblations to great grandfather

i. Let air do me (who is offering these oblations) good and rivers and
medicinal plants give me sweetness I offer this oblation of this food mixed
with water to my great grandfather whose name is and who is born in the
gothra and who is the form of Adhithya.
ii. Let night and day do me good. Let earth give me sweetness and very good
quality food. Let the sky, which is like my father not trouble me with no rain or
excess rain and grant me pure pleasure. I offer this oblation of this food
mixed with water to my great grandfather whose name is and who is born in
the gothra and who is the form of Adhithya.
iii. Let trees bless me by giving fruits. Let Sun god give me energy without
much hot weather. Let cows give me sweet milk. I offer this oblation of this
food mixed with water to my great grandfather whose name is and who is
born in the gothra and who is the form of adhitya.

d. e. f. Mother, grandmother, great grandmother

Three oblations each are offered without any "riks(prayer chant) to the lady
ancestors with the manthra
"I offer this oblation of this food mixed with water to my mother (grandmother,
great grandmother) whose name is and who is born in the gothra and who is
the form of vasu. (Rudra for grandmother, Adithya for great grandmother.) "

10. Oblations to unknown manes of the father's side

This is offered thrice with the chant.
"I offer this swadha food which is mixed with water to my known and unknown
manes of my paternal side. "
Hey gods who love water, carry suitable food, nectar, ghee, blood and toddy
to my manes if by chance they are born as men, tree, creeper and men of the
lower caste and make it suitable food for them and also become food for
them. Oh manes please get satisfied, please get satisfied and please get
satisfied.

The Tharpanam for the manes of the maternal grandfather side (11 and 12) is
same as that of paternal side except the manes of the maternal grandfathers
side are mentioned so as to avoid repetition this meaning is not given.

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13. Pradakshinam
Salutations to gods, manes and great sages.
Salutations to food, fire sacrifice daily
The meaning of the alternate manthra:
Oh manes salutations,
To your spirit,
Your strength,
Your soul,
Your food, which is swadha,
Your anger,
And your strong punishment.
Let those people whom you are with,
Obey you.
You kindly do as per our wishes.
Please be friends to those whom you are
With in Pithru loka and be a good home for them.
For those who are in this earth,
Let me a good home.
14. Namaskaram (Salutations)
Salutations to father - grandfather and great grandfather,
Salutations to mother - grandmother - great grandmother
Salutations to maternal grandfather, his father and his grandfather
Salutations to maternal grandmother, maternal great grandmother and great
grandmother of maternal grandfather.
The meaning of alternate manthra.
Oh manes who are great in blessing and in action,
Be pleased to depart by either the old way
or through the land of yama or any other way,
Please grant us wealth and good luck.
Please tell the Vasu, adhithya and devathas,
About the food that I offered you.
15. Udwasanam
This is the same as Avahana manthra except that the manes are asked to go
their place and are requested to come again and again.
16. Sarva Tharpanam (general oblations)
Let all those manes who do not have mother, father, friends, others of their
family or even others belonging to other gotras to do tharpanam for them
partake this water mixed with gingely and be satisfied. , be satisfied, be
satisfied.
17. Brahmarpanam
I do give all this to the great god Brahma so that faults are pardoned.

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II. Brahma Yagnam
This is supposed to be done by all Brahmins daily after Madhyahnikam. This
is a worship of Vedas and honouring and satifying the devas, rishis and
Pithrus. The Manthra starting with "Vidhyudhasi" means
Oh God, you are the lightning which is in between the clouds and you know
my sins. and I seek the part of that power of yours. Daily.
The vedic chants have the following meaning:
1. I worship the god of fire who is the first god in all fire sacrifices, who is the
one who conducts and who is the conductior of the fire sacrifice and who is
capable of giving all wealth (Rik Veda).
2. Oh calves of cows. To supply us food as well as make us worship god, you
graze and return. Let the god savithru give you good grazing (Yajur veda).
3. Oh God of fire, be pleased to come. You should be pleased accept our
worship. Please make the fire sacrifice that we do to the devas (sama veda).
4. Oh Gods who like water, Apart from quenching our thirsts, you should fulfill
all our desires and grant us good things. By your grace let sorrow vanish from
our lives and let happiness come (atharvana Veda).
Meaning for the sloka starting with "Vrushtirasi"
You are rain,You will cut off my sins,
After this several oblation is offered to devas, rishis, Vedas and pithrus.

Appendix:
1. Names of Nakshatras in Sanskrit for Sankalpa
S. No. Tamil Malayalam Sanskrit
1. Aswathi Aswini Aswini
2. Bharani Bharani Apabharani
3. Karthigai Karthiga Kruthiga
4. Rohini Rohini Rohinee
5. Mriga Siarm Mageeram Mriga Seersha
6. Thiruvathirai Thiruvathira Arudhra
7. Punarpoosam Punartham Punarvasu
8. Poosam Pooyam Pushya
9. Ayilyam Ayilyam Aslesha
10. Magam Makam Magha
11. Pooram Pooram Poorva Phalguni
12. Uthiram Uthram Uthra Phalguni
13. Haastham Atham Hastha
14. Chithirai Chithra Chitra
15. Swathi Swathi Swathi
16. Vishagam Vishakam Vishaka
17. Anusham Anizham Anuradha
18. Kettai Ketta Jyeshta
19.. Moolam Moolam Moola
20. Pooradam Pooradam Poorvashada
21. Uthradam Uthradam Uthrashada
22. Thiruvonam Thiruvonam Sravana
23. Avittam Avittam Sravishta
24. Chathayam Chathayam Satha bishak

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 25. Poororattathi Poororattathi Poorva proshta pada
26. Uthrattathi Uthrattathi Uthara proshtapada
27. Revathy Revathy Revathee

2. Names of Days of Week in Sanskrit for Sankalpa

1. Sunday Bhanuvasara
2. Monday Induvasara
3. Tuesday Bhouma vasara
4. Wednesday Soumya vasara
5. Thursday Guru vasara
6. Friday Brugu vasara
7. Saturday Sthiravasara

3. Names of Months in Sanskrit for Sankalpa:

S. No. Tamil Malayalam Sanskrit
1. Chitthirai Medam Mesham
2. Vaikasi Edavam Rishabha
3. Aani Midhunam Midhuna
4. Aadi Karkidagam Karkada
5. Aavani Chingam Simham
6. Puratasi Kanni Kanya
7. Iyppasi Thulam Thula
8. Karthigai Vrischigam Vrucchiga
9. Margazhi Dhanu Dhanu
10. Thai Makaram Makara
11. Masi Kumbham Kumbha
12. Panguni Meenam Meena

4. Names of the Seasons:

S. No. Sanskrit Tamil Malayalam
1. Vasantha Ruthu Chithirai-Vaikasi Medam-edavam
2. Greeshma Rithu Aani-Aadi Mithunam-karkidagam
3. Varsha Rithu Aavani-purattasi Chingam-Kanni
4. Sarad Rithu Ippasi-Karthigai Thulam-Vrischigam
5. Hemantha Rithu Margazhi-Thai Dhanu-Makaram
6. Sishira Rithu Maasi-Panguni Kumbham-Meenam

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Vedic Marriage Ceremony
By S. N. Sastri

"Where women are honoured, there the gods are pleased; where women are
not honoured, there all worship of gods is futile." - Manusmriti, 3.56

"Where there is mutual affection and regard between husband and wife, there
alone will there be happiness and welfare". - Manusmriti, 3. 60

The Hindu religion, or, to use its original name, Sanaatana Dharma, lays
down a comprehensive scheme for the spiritual development of the human
being. The ultimate goal of human life is liberation from the repeated cycle of
births and deaths. All the rites laid down in the Vedas have, as their ultimate
purpose, the attainment of this goal. The essential requisite for progress
towards this goal is purity of mind. The Vedas, supplemented by the Dharma
Sastras, prescribe a series of samskaras or sacraments to be undergone by
Dvijas (Brahmanas, Kshatriyas and Vaisyas) at various stages of life. These
sacraments have, apart from their immediate objective, the effect of purifying
the mind and making the person fit for spiritual progress and ultimate
liberation. Some of the important samskaras are jaatakarma (performed
immediately after the birth of the child), naamakarana (naming ceremony),,
annapraasana (first feeding of rice), upanayana (investing with the sacred
thread) and vivaaha (marriage). Of all the sacraments marriage is the most
important. Our scriptures accord a very high place to the Grihastha or
householder. Those belonging to all the other three orders, namely,
Brahmachaaris, Vaanaprasthas and Sannyaasins, depend on the
householder for their sustenance. Manusmriti says: "Just as every creature
lives by air, so the other orders of life are sustained by the householder".
After completing his studies under a guru the Brahmachaari is enjoined to
enter Grihastha-asrama in the normal course. (It is only for those very rare
individuals who have attained total detachment towards worldly affairs that
Sannyaasa directly from Brahma-charya is prescribed). One of the mantras in
the marriage ceremony says that the purpose of marriage is to beget virtuous
progeny. Only a Grihastha is entitled to perform the rituals prescribed in the
Vedas, including Sraaddha to ancestors. There is an anecdote in the Rigveda
describing the origin of the institution of marriage. A god by name Soma
desired to get married and sent the two Aswinidevas to Savita, the father of a
girl named Sooryaa, to ask for her hand. Savita agreed to give his daughter in
marriage to Soma. Then the bridegroom Soma went to Savita's house and
was received there with honours. Sooryaa was given in marriage to Soma
with the god of fire as the witness. Our marriages have been modeled on this
episode from time immemorial. There is one item in the marriage ceremony,
known as Vara-preshanam, which is reminiscent of this episode and re-

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enacts it by the chanting of mantras implying the sending of two or four
Brahmanas by the prospective bridegroom to seek the consent of the father
of the prospective bride.

In our tradition, marriage is not merely bringing about the relationship of

husband and wife between a man and a woman. It is the union of two
families, who merge as one.

Marriage is considered to be the gifting of a virgin girl by her father or

guardian to a deserving boy. This gift, called Kanyaadaanam, is considered to
be the most praiseworthy of all gifts. In one of the mantras in this ceremony
the father (or whoever is giving the girl in marriage) prays to Lord Maha
Vishnu that, by this gift, his own generation and ten generations before him
as well as ten generations after him may be blessed with supreme bliss in
Brahmaloka. He then worships the feet of the bridegroom, looking upon him
as Maha Vishnu Himself.

In all Vedic ceremonies dakshina to the officiating priests and 'daanam' or the
gifting of cash and various useful articles to the priests and other Brahmanas
present forms an important ingredient. This should not be looked upon as
mere charity intended to benefit the recipients. The main purpose of these
gifts is to help the spiritual progress of the giver. The tendency to accumulate
wealth and cling on to it is natural in every human being. The Upanishads
declare that as long as this tendency remains in the mind, there is no hope of
spiritual progress for the individual. A hymn in the Saama veda exhorts
everyone to counter this tendency by giving freely of one's wealth to others.
In the Brihadaaranyaka Upanishad Brahma, the Creator, instructs human
beings to give 'daanam' liberally, in order that they may get rid of the defect of
greed which is a serious obstacle to spiritual progress. The Bhagavad gita
says that greed is one of the gates to hell. It is therefore in the interest of the
spiritual development of the giver that the institution of 'daanam' has been
built into every religious ceremony. Giving of gifts during ceremonies such as
marriages has thus a two-fold objective, namely to earn merit (punya) as well
as to facilitate spiritual progress towards the ultimate goal of liberation. The
importance of dakshina is brought out in the following extract from the
Bhashya (commentary) of Sri Sankaracharya on the Brihadaaranyaka
Upanishad: "The yajna (sacrifice or any other Vedic ritual) rests on the
dakshina to the priests. The fruit of the Vedic rite accrues initially to the
priests who actually perform it. It has to be acquired by the yajamaana (the
person for whose benefit the ritual is meant) by paying dakshina to the
priests. The dakshina rests on faith because when a man has faith he gives
dakshina to the priests; if he has no faith, he does not give it. 'Faith' implies
liberality --- faith in the Vedas coupled with devotion". There is a tendency
among some people to spend lavishly on all other items in a marriage but to
economise when it comes to dakshina and daanam. Compared to the total

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amount that has to be spent on a marriage these days the amount that goes
out by way of daanam and dakshina is a very small percentage, but the result
attained cannot be evaluated in material terms. One should therefore be as
liberal in giving dakshina and daanam as he is in respect of the other items of
expenditure.

The mantras chanted during the marriage ceremony were handed down to
posterity thousands of years ago by our ancient sages who 'saw' them in their
state of super-consciousness or communion with the divine. The mantras
express lofty ideas and have great spiritual potency. The vibrations set in
motion by the chanting of the mantras purify the marriage hall as well as all
those present there. The persons belonging to the bride's party and the
bridegroom's party should listen to the mantras with devotion and faith so that
the maximum benefit may be derived. The bridegroom's father, the
bridegroom and the bride's father should, when they perform the various
rituals, repeat the mantras after the priest with devotion and faith (Bhakti and
Sraddha). Devotion and faith are very important. Lord Krishna says in the
Bhagavad gita that he accepts even insignificant offerings, such as a leaf,
flower, fruit or even just water, so long as they are made with devotion. He
further says that any yajna, daanam, austerity or any other rite performed
without faith does not benefit the person either in this world or in the next. The
Chaandogya Upanishad makes it clear that chanting mantras even without
knowing their meaning does confer benefit, though the benefit will be greater
if the person chanting knows the meaning also. Marriage is not merely a
joyous occasion, but, more than that, it is essentially a religious function with
great sanctity attached to it. The guests who attend the marriage ceremony
will contribute greatly to the lasting welfare and happiness of the bride and
bridegroom if they observe silence, listen to the mantras, and keep mentally
praying to God to bless the couple, instead of merely engaging in
conversation with others. Nowadays the decibel level in a marriage hall goes
up so high that the chanting of the mantras cannot be heard. We, the
educated elite, should bring about a wholesome change in this situation so
that the sanctity of the marriage ceremony may be maintained and the full
benefit of the mantras may be derived. Another point to be stressed here is
that no one should shake hands with the bride or bridegroom until the
marriage ceremony is completed. It would-be advisable if the invitees wait till
the end of the marriage ceremony to offer their presents to the bride and
bride-groom. Those who want to leave early would do well to hand over their
presents to some other member of the family concerned instead of
interrupting the ceremony by insisting on giving them to the bride or bride-
groom.

It must be pointed out here that there is no sanction whatsoever in the

scriptures for the demand or acceptance of dowry in cash or in kind. This is
an evil which has crept into the society and which deserves to be eradicated.

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It will also be seen from the episode of the marriage of Soma to Sooryaa
narrated above that it is the prospective bridegroom who has to take the
initiative in searching for a bride and not the parents of the bride as has
become the practice now.

The various items in the marriage ceremony are essentially the same for
persons belonging to all the three Vedas, but there are differences in some
details, depending on the Veda to which the bridegroom belongs. These
differences will be pointed out at the appropriate places. The marriage
ceremony as performed by the Brahmin community in Tamil Nadu is what is
described here.

The various limbs of the actual marriage ceremony will now be described.

On the afternoon of the day preceding the marriage the bridegroom's party
sets out for the marriage hall. Before starting, a puja to Lord Ganesa is
performed by the bridegroom's father.

Jaanuvaasam:
On the evening preceding the day of the marriage, the bride and bridegroom
and the members of their families go to a temple and offer worship. In the
past the bridegroom used to be taken in a procession, but this is done only
rarely nowadays. The term 'Jaanuvaasam' puzzles most people. 'Jaanu'
means, in Sanskrit, 'knee' and 'vaasa' means 'cloth'. A Brahmachari is,
according to the Sastras, expected to wear only a single dhoti which reaches
up to his knees. When he becomes a Grihastha, he has to wear
'panchakaccham' and an upper cloth. (The word ‘panchakaccham' is wrongly
pronounced by most people as ‘panchgaccham'.Kaccham means an end or
hem of the dhoti and pancha means five. In this way of wearing the dhoti, five
ends are tucked in and hence the name panchakaccham). The occasion on
which he wears the single dhoti up to the knees for the last time is known by
the term 'Jaanuvaasam'. The term persists, though no one follows these
conventions about dress nowadays.

Samaavartanam:
The main rite preceding the actual marriage is Samaavartanam (popularly
known as Vratham). This represents graduation on the completion of studies
by the Brahmachaari under a guru and is the prelude to the marriage. In
ancient times this was performed by the Brahmachaari while leaving the
gurukulam on completion of studies. This is done either on the morning of the
day of the marriage or on the previous morning according to convenience.
The following items form part of this rite:--

1. Ankuraarpanam: The seeds of certain grains are sown in five earthen

pots after worshipping them with mantras. Four of these pots are placed in
the four cardinal directions and the fifth in the centre. These are kept in a safe

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place till the completion of the marriage ceremony. They are then immersed
in water in a temple tank or other convenient place. The idea behind this rite
is the worship of the various gods to get their blessing for the smooth conduct
of the marriage. The pot at the centre represents Brahma, and the other four
pots represent Indra, Yama, Varuna and Soma.

2. Naandi or Abhyudaya Sraadham: The purpose of this is to propitiate the

ancestors. The term 'abhyudaya' stands for the first three Purusharthas,
namely Dharma, Artha and Kaama. By this rite the blessing of the manes is
prayed for, for the attainment of these Purushaarthas. It is said in Valmiki
Ramayana (Balakanda, Sarga 72, sloka 19) that king Dasaratha performed
Naandi before the marriage of Sri Rama to Sita. This rite is to be performed at
the commencement of every religious function.

3. Pratisarakarma: A thread dipped in turmeric powder and sanctified with

mantras is tied around the wrist of the right hand for males and the left hand
for females, with the chanting of mantras. This indicates that the person has
taken a vow to complete the religious rites undertaken with full faith and
devotion.

4. Snaanakarma: Certain rituals are performed with the chanting of mantras.

The bridegroom has a shave and bath. Then he wears 'panchakaccham', and
two sacred threads (yajnopavitam).

5. Kaasiyaatra: The bride's father tells the bridegroom: "Please do not go to

Kaasi. I shall give my daughter in marriage to you. Please accept her hand
and attain all welfare and prosperity". This function may look comical, but
there is a profound significance in it. Going to Kaasi stands for asceticism.
The bridegroom is asked to enter grihasthasrama instead of becoming an
ascetic, so that he can discharge the three debts to the gods, Rishis and
ancestors. Everyone is born with these three debts. The debt to the Rishis is
discharged by the study of the Vedas, the debt to the gods by the
performance of sacrifices and the debt to the ancestors by performing Vedic
rituals and begetting a son. The last two are possible only in the
grihasthasrama.

The samaavartanam ends with this.

Exchange of garlands and 'oonjal' (swing):

The bride and bridegroom exchange garlands. This symbolises the free
exchange of ideas between the two after marriage, indicating that neither of
them will keep back anything from the other. They then sit on the swing. The
swing is said to symbolise the ups and downs of life, which the couple have to
face united with confidence and full faith in each other. This is an occasion f or
ladies to sing songs in lilting tunes.

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The actual marriage ceremony now begins. The bridegroom prays to the
assembled priests and Brahmanas and all elders to bless him and make him
fit to go through the marriage ceremony. He then performs puja to Lord
Ganesa. He chants a mantra which says that he is marrying in order to beget
virtuous progeny.

Varapreshanam:
As stated earlier, this is reminiscent of the marriage of Soma and Sooryaa.
The bridegroom requests two or four of the Brahmanas present to find a
suitable bride for him from a good family. The Brahmanas request the bride's
father to give his daughter in marriage to the bridegroom for begetting
virtuous progeny. The bride's father gives his consent by saying three times,
"I shall give". All this is done through appropriate mantras. Before this the
bride's father should have performed all the preliminary rites for the bride,
such as jaatakarma, etc.

After this there are some rituals for purification, known as punyaaha-
vaachanam.

Varapooja:
This is worship of the bridegroom by the bride's father, looking upon him as
Lord Maha Vishnu Himself.

Kanyaadaanam:
The bride's father sits facing east on a raised seat. The bride sits on his lap.
The bridegroom stands facing them. The 'Pravara' (lineage) of both the
families is then recited by the father of the bride. A sample Pravara runs thus:
'"To the bridegroom named Krishna Sarma, belonging to Samaveda, who is
Maha Vishnu Himself, who is the great grandson of Narayana Sarma
belonging to Bharadwaja gothra, and the grandson of Mahadeva Sarma, and
the son of Viswanatha Sarma, I give my daughter named Jayalakshmi, who is
the great granddaughter of Sundaresa Sarma belonging to Kausika gothra,
the granddaughter of Ramaswami Sarma, and the daughter of Rajagopala
Sarma". The mantra further says: "I being desirous of attaining Brahmaloka,
give my daughter, adorned with gold ornaments, to you, Maha Vishnu. May
all the gods and goddesses and all the beings who support the universe be
the witnesses. I am giving this daughter so that my ancestors may attain
salvation. May I attain moksha by gifting my daughter to you. I give this
daughter of mine to you for begetting virtuous progeny and for performing
religious rites." He then places the hands of the bride in the hands of the
bridegroom. The bridegroom clasps the right hand of the bride and both sit
down for performing the further rituals.

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Purification of the bride:
For this there is a rite in the marriage ceremony of Rigvedins and
Yajurvedins. As there are various wrong notions about this rite, it is described
here along with its real significance. A miniature yoke made of wood is placed
on the head of the bride. The thiru mangalyam is placed near the hole in the
yoke and water is poured drop by drop through the hole on the bride. This is
based on an old story according to which sage Atri had a daughter by name
Apaalaa. She had some skin disease because of which nobody was willing to
marry her. She did penance and prayed to Indra. Indra came and poured
water on her through the hole in the yoke of his chariot. She not only became
completely free from the disease, but also lustrous like the sun. The mantras
recited in this context are taken from Apaalaa's hymns of praise in the
Rigveda. This rite is not performed when the bridegroom is a Saamavedin.
Instead, the bride is purified by the singing of some Saamaveda chants.

The bridegroom then gives a sari (Koorapudavai) to the bride. She goes
inside, wears it and comes back. The bridegroom's sister is asked to help the
bride to wear this sari. During this interval the priests should be asked to sing
hymns from the Saamaveda if the bridegroom is a Saamavedin. In Rigvedic
and Yajurvedic marriages the priests should chant Ghanam.
Maangalyadhaaranam:
The thirumangalyam (or Mangalasutra) is first taken round to get the
blessings of the elders present in the marriage hall. Then the bridegroom
invokes Maangalya Devataa on the thirumangalyam and performs puja with
the 16 upachaaras (shodasopachaara).
The bride's father sits on the raised seat, facing east. The bride sits on his
lap. The bridegroom places the thirumangalyam around the bride's neck and
ties one knot, chanting a mantra the meaning of which is as below:-- "O
auspicious damsel, I tie this auspicious thread, which ensures long life for me,
around your neck. May you live for a hundred years". The bride-groom's
sister then ties two knots.
Paanigrahanam - Taking the hand of the bride by the bridegroom:
The bridegroom clasps with his right palm the right palm of the bride,
including the thumb and recites mantras which mean: I take your hand so that
we may beget virtuous progeny and live till a ripe old age. The gods Bhaga,
Aryamaa, Savita, Indra and others have given you to me to be the mistress of
my house. O Goddess Saraswati, we sing your praise in the presence of all
living beings. Please confer your blessings onus. May all the gods make you
(the bride) always favourably inclined towards me.

Saptapadi - The seven steps:

This is the most important item in the marriage ceremony. It is only after this
that the marriage becomes complete and legally valid. The bridegroom holds

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the joined palms of the bride with his left hand and with his right hand he lifts
the right foot of the bride and moves it over seven steps, chanting mantras for
each step. The mantras uttered by the bridegroom at each step mean: "O
dear damsel, by the first step may Lord Vishnu bless us with plenty of food,
by the second step with bodily strength, by the third step success in the
performance of all vows, by the fourth step happiness, by the fifth step cattle
and all other wealth, by the sixth step may all the seasons be favourable to
us, by the seventh step may Lord Vishnu bless that we may together perform
all the ordained Vedic rites successfully. By taking seven steps with me you
have become my most intimate friend and well-wisher. I shall never swerve
from this relationship. God has united us. We shall perform all our actions
together with mutual love and full faith in each other. We shall always be of
one mind. We shall perform all our religious duties together. We are
complementary to each other. May we have good progeny and prosperity".

Now the bridegroom pours oblations of ghee into the sacred fire. The bride
sits by his side, touching him with her right-hand, to indicate that the two are
performing this rite together. Mantras are chanted to propitiate the various
gods, with the following prayers: "May Indra bless the bride to become
attached to her husband's house and family, to beget good children and to be
prosperous. May Agni bless her children with long life. May she have
happiness from her children. May she never have to shed tears. May she be
protected on all sides by all the gods. May Varuna guard our lives.

Asmaarohanam:
A grinding stone is kept to the west of the homa kunda. The bridegroom holds
the joined palms of the bride with his left hand and, lifting the right foot of the
bride with his right hand, places it on the grinding stone, chanting a mantra.
The gist of the mantra is this: "Get up on this stone. Be firm like this stone in
carrying out your vows. Resist those who oppose you (in carrying out your
vows). Do not succumb to them." Here the stone is a symbol of firmness.
There are various wrong notions about the significance of this rite als o.

Laajahoma - Offering of parched rice into the fire as oblation:

The bride's brother stands to the right of the bride, facing north. The bride's
mother stands nearby, holding a vessel containing parched rice. The bride's
brother takes a handful of grains from the vessel and places it in the palms of
the bride, which are held by the bridegroom in his folded palms. The grains
are then offered into the fire in the homa kunda. While offering the grains the
bridegroom chants a mantra, the purport of which is: "This lady is offering
these grains as oblation into the fire, saying, 'may my husband live for a
hundred years, may my race prosper'". Parched rise is a symbol of prosperity.
Then the bridegroom holds the right hand of the bride and goes round the
fire, chanting a mantra.

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Thereafter the groom again lifts the right foot of the bride and places it on the
grinding stone as before, chanting the same mantra as before. Then again,
going back to the homa kunda, parched rice is offered as oblation as before.
This is followed by going round the fire and lifting the right foot of the bride
and placing it on the grinding stone for the third time. Parched rice is again
offered into the fire.

Griha Pravesam:
The bride and bridegroom go to the bridegroom's house accompanied by the
members of their families. There some mantras are to be chanted by the
bridegroom. These mantras indicate the very high place that is accorded to
the daughter-in-law in the house. The mantras, addressed to the bride, say:-
"Be like an empress in this house. May you be like a queen to your father-in-
law, mother-in-law, sisters-in-law and others. By your affectionate conduct
towards all those in your husband's house, may you win them over". These
mantras indicate the great importance given to the daughter-in-law of the
house by the Vedas.

Pravesa Homam:
This is now performed by the bridegroom. The mantras chanted pray for long
life, prosperity and virtuous children for the couple.

Seeing the Dhruva Nakshatra and the Arundhati Nakshsatra.

After the stars rise in the horizon, the bridegroom points out these stars to the
bride, chanting some mantras. Dhruva stands for firmness. It is prayed that in
their married life this couple should be as firm as Dhruva and they should
never swerve from the path of Dharma. Arundhatiis the wife of Sage Vasishta
and is the symbol of chastity. The idea is that the bride should be chaste like
Arundhati.

There are some variations in the order of the different rites in the three
Vedas.

The marriage ceremony concludes with Asirvadam, or Blessing by the priests

by the chanting of Vedic mantras. Elders bless the couple by sprinkling
sanctified rice grains on them. Then presents are given to the couple by
relations and well-wishers as a token of their affection.

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