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NITAAI-Veda.nyf > All Scriptures By Acharyas > Deity Worship > Samskaras HH Bhanu Swami > Vaidic Grha Samskaras (the household purificatory rites):

Vaidic Grha Samskaras (the household purificatory rites):

 

The vaidic samskaras are performed not upon the Lord, nor on oneself, but are performed by the husband upon his own wife and children, at specific periods of development of the child.

The vaidic samskaras, starting from garbhadhana (impregnation ritual) and ending with marriage of the child, sanctify the person during progressive stages of family life. Two of the samskaras mark change of asrama : upanayanam, by which the child be comes a brahmacari, and vivaha, or marriage ceremoy by which a man becomes a grhastha. In addition there is the antyesthi (death rites) which are performed upon everyone regardless of family connections. Rites for entering vanaprastha asrama and s annyasa asrama are usually not included in the samskara manuals, though technically speaking they are part of the complete cycle of life which the samskaras serve to define.

 

Function:

 

Though the vaidic samskaras may be considered secondary activities because they are discarded when one passes from the material body and society, they are important because they sanctify and prepare the body and mind for the primary activities of d evotional service. Though there is no qualification for taking to devotional service other than faith, one who has undergone the samskaras in proper manner and also has faith will have some advantage in the progress of his sadhana.  Therefore the aca ryas have emphasized the importance of undergoing all of the samksaras.

 

<There is a need for a good and intelligent class of brahmans who are expert in performing the purifactory processes prescribed in the system of varnasrama dharma. Unless such purificatory processes are performed, there is not possibility of good po pulation. <

 

SB1.12.13

 

The vaidic samskaras are as follows:

 

garbhadhana(impregnationa)

pumsavana (making a male child)

simantonayanam (parting the hair)

sosyanti homa (safe delivery)

jata karma (birth)

niskramana (first outing)

nama karana (giving a name)

pausti karma (nourishment)

anna prasanam (feeding grains)

karna vedha (piercing the ears)

cuda karanam (hair cutting)

vidyarambha (entering school)

upanayanam (gayatri intitiation)

samavartana (graduation)

vivaha (marriage)

     +

antyesthi (funeral)

 

These rites are performed upon the wife and upon the child by the husband. One purpose of the rites is for the production and raising of healthy, intelligent, mentally sound offspring , who will be assured of achieving devotion to the Supreme Lord and final shelter in his abode after giving up the material body.

 

The rites also serve the purpose of insuring that the man and wife become aware of spiritual duty in married life, and do not exploit married life for their own sexual pleasure.

Adhikari (candidate for samskaras):

 

According to the scriptures, anyone who is born, any one who is to be call civilized, should undergo the samskaras. Women and sudras also undergo the rites (except for upanayanam and samavartana), though without pronouncing the Vedic mantras.

 

A sudra may attend sacrifices and Vedic ritualistic ceremonies along with his master, but he should not utter the mantras, for these may be uttered only be the members of the higher sections of society.

SB7.11.25

In general, the married man is the performer of the rites (upon his own wife and children.) Though the strict rules of the nitya kriyas are also prescribed with the grhastha in mind, all of the asramas practice them to some degree. The vaidic samsk aras however are directly concerned with the one item that is characteristic only of the grhastha asrama: sex life and its consequences. Performance of the vaidic samskaras are therefore the specific duty of Vaidic Samskaras for Vaishnavas:

 

The usual samskara manuals are compiled by those who are interested in karma (accumulating material fruits), and prescribe worship of the devatas and pitrs for material prosperity. Shrila Gopal Bhatta Goswami has compiled Sat Kriya Sara Dipika as a va idic samskara manual for the vaishnava. Recognizing that most of the vaishnavas are grhasthas, and that they should perform the samskaras, he has given a procedure that is not contradictory or offensive to the vais

 

The first half of his manual is an arguement for the worship of Vishnu to the exclusion of devatas, with ample scriptural evidence. Accordingly, in his practical procedure for samskaras, he substitutes worship of Vishnu and his associates for worship of Ganesa, the material saktis, and planetary deities. Whereas worship of devatas (who are mixed devotees), brings only material auspiciousness, worship of Vishnu and his associates (who are pure devotees), Gopal Bhatta Goswami cites the alternative for the vaishnava according to the Padma Purana:

 

ananya sarano bhakto nama mantresu diksitah

kada cin narcayed devan ganesadims tu vaishnavah

yatra yatra surah pujya ganesadyas tu karminam

visnvarcane tatra tatra vaishnavanam hi vaishnavah

visvaksenam sa sanakam sanatana matah param

sananda sanat kumara pancaitan pujayet tatah

 

The devotee interested in pure devotion to the Lord, and initiated with vaishnava mantra should never worship Ganesa and the other devatas. Wherever the karmis prescribe worship of Ganesa and the devatas, the vaishnava should worship the pure devotees of visnu. Thus instead of worshipping Ganesa to remove material obstacles, the devotee should worship visvaksena and the four Kumara brothers to remove obstacles on the spiritual path.

Padma Purana,cited in

Sat Kriya Sar Dipika

 

 

In the same way, instead of worshipping the nine planetary deities one should worship the nine yogendras, and instead of worshippign the dik palas (protectors of the driections) one should worship the maha bhagavatas. Instead of worshipping the matr gana (sixteen expansions of Durga, in charge of material energy) one should worship the the Lord's consorts who are the shelter of spiritual energies.

 

Shrila Bhaktisiddhanta Sarasvati Thakur has accepted Sat Kriya Sara Dipika as the authorized vaishnava manual for samskaras, just as he has accepted Hari Bhakti Vilasa as the authorized scripture for arcana, and has recommended that all viasnava grhas thas should follow its procedures.

 

Furthermore, in all cases the performance of yajna or other ceremonies must always be accompanied by the chanting of the Holy Names of the Lord.

 

mantratas tantratas chidram

desa kalarha vastutah

sarvam karoti nischidram

anausankirtanam tava

 

There may be discrepancies in pronouncing the mantras and observing the regulative principles and more over, there may be discrepancies in regard to time place, person and paraphernalia. But when Your Lordship's holy name is chanted, everything becom es faultless.

 

SB 8.23.16

yadyapi anya bhaktih kalau kartavya,

tada kirtanakhya bhakti samyogenaiva.

 

The other eight processes should be executed, but they must be preceded and followed by kirtana, the chanting of the holy name.

CC Madhya v.6.p.53 from Bhakti Sandarbha, Jiva Goswami

 

Elements of The Vaidic Samskara:

 

Following are the main elements of a samskara:

acamana

svasti vacana , managala acarana: prayers for auspciousness

sankalpa: vow

ghata sthapana: establishing ghata for worship

visnu puja: in the ghata

adhivasa: presenting auspicious articles (usually performed the preceding night to the ceremony)

sattvika vrddhi sraddha: visnu, maha bhagavata and sakti puja,

cediraja puja (vasudhara) and worship of guru parampara by offering visnu prasadam (usually performed on the morning of the ceremony)

samskara rites: activities of the specific samskara kusandika: preparing the kunda and fire

ahuti: offering oblations different for each samskara

udicya karma: concluding rites,

acchidra vacana: pardon for offense

dana: gifts to the vaishnavas and feast

 

 

The elements which differ with each samskara are starred (*). The other elementns are the common elements. These are written out only once at the beginning but should be performed for all the samskaras at the appropriate time.

These elements are present in a major samskara. Usually the wedding is the major samskara, lasting several days, even in a poor family, and thus adhivasa and elaborate worship are usually reserved for this samskara. There is, however, no restriction on the elaborate execution of any vedic samskara, as the purpose is to invoke auspiciousness.

The standards of cleanliness and purity of mind for the samskaras is the same as for deity worship. As the first activities (acamana, svasti vacana,sankalpa, ghatana sthapana, avahana, puja) are parts of deity worship, one should consult the puja man ual for more details.

 

The Common Rites

 

The rites should begin the night before the samskara proper begins with the establishment of the ghata, Vishnu puja, and adhivasa. The next morning, one should perform worship of Vishnu, the associates and saktis of Vishnu, Cedi Raja (vasudhara puja), a nd parampara acaryas (sattvika vrddhi sraddha).

Acamana:

 

Simple acamana:

Sprinkle water on hands and feet.

om visnu  sip water

om visnu  sip water

om visnu  sip water

 

Wash hands.

Touch mouth, right and left nostrils, eyes, ears, the navel, heart, top of the head and arms with the fingers of the right hand.

om tad visnu paramam padam

sada pasyanti surayah

diviva caksur atatam

 

This may be repeated.

OR

Vaishnava acamana:

kesavaya namah      sip water from brahma tirtha of right hand

narayanaya namah    sip water from brahma tirtha of right hand

madhavaya namah     sip water from brahma tirtha of right hand

 

govindaya namah     sprinkle water on right hand

visnave namah       sprinkle water on left  hand

madhusudanaya namah wipe right hand

trivikramaya namah  wipe left  hand

 

vamanaya namah      wipe above upper lip with base of thumb

shridharaya namah    wipe below lower lip with base of thumb

 

hrsikesaya namah    sprinkle water on both hands

padmanabhaya namah  sprinkle water on feet

damodaraya namah    sprinkle water on head

vasudevaya namah    touch upper and lower lips with tips of fingers

 

sankarsanaya namah  touch right nostril with thumb and forefinger

pradumnaya namah    touch left  nostril with thumb and forefinger

 

aniruddhaya namah   touch right eye with thumb and ring finger

purusottamaya namah touch left  eye with thumb and forefinger

adhoksajaya namah   touch right ear with thumb and forefinger

nrsimhaya namah     touch left  ear with thumb and forefinger

 

acyutaya namah      touch navel     with thumb and little finger

janardanaya namah   touch heart     with palm of hand

upendraya namah     touch head      with all fingers

 

haraye namah        touch right arm with tips of fingers

krishnaya namah       touch left  arm with tips of fingers

 

 

 

 

Svasti Vacanam:

 

One brahmana should say:

asya karmanah punyaham bhavanto bruvantu (three times)

Three brahmanas should throw rice from their right hands saying:

om punyaham  om punyaham  om punyaham

udgateva sakune sama gayasi  brahma putra iva savanesu samsasi

vrseva vaji sisumatirapitya  sarvato nah sakune bhadrama vada

visvato nah sakune punyama vada

The brahmana should say:

asya karmanah svasti bhavanto bruvantu  ayusmate svasti (three times)

Three brahmanas should throw rice from their hands saying:

om svasti  om svasti  om svasti

svasti na indro vrddhasravah    svasti nah pusa visvavedah

svasti nas tarksyo aristanemih  svasti no brhaspatir dadhatu

The brahmana should say:

asya karmano rddhim bhavanto bruvantu (three times)

The three brahmanas  should throw rice saying:

om rdhyatam  om rdhyatam  om rdhyatam

rdhyama stomam sanuyama vaja   ma no mantram sarathehopa yatam

yaso na pakkam madhu gosvanta  ra bhutamso asvinoh kamamaprah

svasti no govindah

svasti no'cyutanantau

svasti no vasudevo  visnur dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harir dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanur bhagavato dadhatu

svasti svasti sumangalaikeso mahan shri krishnah saccidananda ghanah

sarvesvaresvaro dadhatu

 

 

(the other mangala acarana prayers may be recited here.)

 

Sankalpa:

 

Sankalpa should be performed using a copper vessel. Silver, stone, clay, conch or bell metal should not be used, nor should sankalpa be performed using only the hands. One should fill the pot with water, and add sesame, three blades of kusa (with ro ot and tip intact), flowers, and haritaki or banana.

Facing north one should say:

visnur om tat sat

-------mase

-------pakse

-------tithau

acyuta gotrah

-------dasa

shri krishna prityarthah

--------karmaham karisye

(if performing for someone other than oneself say

karisyami instead of karisye)

 

One should then throw some of the water in the northeast direction, turn the vessel upside down and place gandha and puspa on it.

Then recite sankalpa sukta (yajur veda):

yaj jagrato duram udaiti  daivam tad u suptasya tathaivaiti

durangamam jyotisam jyotirekam  tan me manah siva sankalpam astu

 

 

Ghata Sthapana

 

The ghata or water pot, by assembling with the proepr mantras and calling in the Lord, becomes a form of the Lord which can be worshipped with upacaras (articles such as foot wash, arghya, lamps etc.) in the manner that one worships a murti.

The ghata (pot) may be made of gold, silver, coper, bell metal, glass, sone or clay. That made of clay is suitable for all purposes, but it should be unbroken and clean.

In the water one should place nava ratna or panca ratna, or a piece of gold. Nava ratna (pearl, cat's eye, gomed diamond, coral, yellow sapphire, emerald, sapphire, ruby).

The leaves used may be banyan, pippal, mango, or udumbara. usually mango laves are used.

The fruit is usually coconut (green, with stem; or ripened with tuft), but banana may also be used.

The ghata should be established ithe north east part of the area in use for the ceremony, or east of the fire pit. one may draw an eight petalled lotus on the ground using five colored dyes (white, red, yellow, black and green). In the center the gr ains and ghat may be placed.

One should assemble the ghata using the following mantras for the various items:

Touching the earth one should say:

bhur asi   bhumir asy   aditir asi

visvadhaya visvasya bhuvanasya dhatri

prthivim yaccha   prthivim drmha   prthvim ma himsih

 

 

Touching rice paddy one should say:

dhanyam asi   dhinuhi devan

dhinuhi yajnam  dhinuhi yajna patim

dhinuhi mam yajnanyam

 

 

One should wrap thread around the pot and, placing the pot on the rice paddy one should say:

ajighra kalasam mahya   tva visantv indavah

punar urjanivartasva sa nah sahasram dhuksvor

udhara payasvati punar ma visatadrayih

 

Pouring water in the pot one should say:

varunasyottanbhanam asi

varunasya skambhasarjani stho

varunasya rta sadany asi

varunasya rta sadanam asi

varunasya rta sadanam asida

 

 

One should place five leaves on the pot saying:

om dhanvana ga dhavnanajim jayema

dhavana tivrah samado jayema

dhanuh satrorapakamam krnoti

dhanvana sarvah pradiso jayema

 

 

One should place a coconut or banana on top saying:

yah phalinir ya aphala  apuspa yas ca puspinih

brhaspati prasutas       ta no muncantv amhasah

 

One should mark svastika on the pot with sindhur (vermilion) saying:

om sindhor iva pradhvane sughanaso

vata pramiyah patayanti yahvah

ghrtasya dhara aruso na vaji

kastha bhindan urmibhih pinvamanah

 

One should place durba grass on the pot saying:

om kandat kandat pra rohanti

pursah pursah pari

eva no drba pratanu

sahasrena satena ca

 

One should place flowers on the pot saying:

shris ca te laksmis ca patnyav ahoratre parsve

naksatrani rupam  asvinau vyattam

istam manisana amum manisana  sarvalokam manisana

 

One should anoint the pot with gandha saying:

om gandha dvaram duradharsam

nitya pustam karisinam

isvarim sarva bhutanam

tvam ihopahvaye shriyam

 

One should wrap cloth around the pot saying:

om yuva suvasah parivitah agat

sa u sreyan bhavati jayamanah

tam dirasah kavaya unnayanti sadhya manasa devayantah

 

One should grasp the pot and call the Lord saying:

om sarva tirthodbhavam vari

sarva deva samanvitam

imam ghatam samaruhya

tistha devaganaih saha

 

stham sthim sthiro bhava

vidvanga asur bhava  vajyavan prthur bhava

suyadas tvam agneh purisavahanah

 

This water produces all holy tirthas, and is the residence of all the forms of the Lord. Oh Lord, come into this pot withyour assitants and stay while I perform worship. Be firm like a strong-limbed, swift, racing steed, extending your power everywhere. You carry the earth and are the suport of agni.

 

Vishnu Puja

 

Guru Puja:

One should begin worship with guru puja:

Sodasa Upacara Puja:

Dhyanam

Manasa Puja

 

idam asanam  + guru mula mantra

svagatam su svagatam + guru mula mantra

etat padyam  + guru mula mantra

idam arghyam  + guru mula mantra

idam acamaniyam  + guru mula mantra

esa madhuparak  + guru mula mantra

idam acamaniyam   + guru mula mantra

idam snaniyam   + guru mula mantra

idam vastram   + guru mula mantra

(idam tilakam)   + guru mula mantra

idam abharanam  + guru mula mantra

esa gandha  + guru mula mantra

eidam sagandha puspam   + guru mula mantra

esa dhupah   + guru mula mantra

esa dipah    + guru mula mantra

idam naivedyam    + guru mula mantra

(idam paniyam)   + guru mula mantra

(idam acamaniyam)   + guru mula mantra

(idam tambulam)   + guru mula mantra

guru mantra  and gayatri japa at least 1o times

guru stuti:

tvam gopika vrsaraves tanayantike'pi

sevadhikarini guro nijpadapadme

dasyam pradaya kuru mam vraja kanane shri

radhanghri sevana rase sukhinim sukhabdhau

 

pranama:

nama om visnu padaya etc.

om ajnana timirandhasya jnananjana salakaya

caksur unmilitam yena tasmai shri gurave namah

 

radha sammukha samsaktim sakhi sanga nivasinim

tvam aham satatam vande madhavasraya nigraham

nama srestham manum api saciputram atra svarupam

rupam tasyagra jam urupurim mathurim gosthavatim

radhakundam giri varam aho radhika madhavasam

prapto yasya prathita krpaya shri gurum tam nato'smi

shri krishna chaitanya prabhu nityananda

shri advaita gadadhara shri vasadi gaura bhakta vrnda

hare krishna hare krishna krishna krishna hare hare

hare rama hare rama rama rama hare hare

 

or

Dasa Upacara:

Guru Dhyana

Manasa Puja

 

etat padyam + guru mula mantra

idam arghyam+ guru mula mantra

idam acamaniyam + guru mula mantra

esa madhuparkah  + guru mula mantra

idam acamaniyam + guru mula mantra

esa gandhah + guru mula mantra

idam sa gandha puspam + guru mula mantra

esa dhupah + guru mula mantra

esa dipah + guru mula mantra

idam naivedyam + guru mula mantra

 

guru mantra & gayatri japa 10 times

stuti:

tvam gopika vrsaraves tanayantike'pi

sevadhikarini guro nijpadapadme dasyam pradaya kuru mam vraja kanane shri

radhanghri sevana rase sukhinim sukhabdhau

pranama:

namo om visnu padaya etc.

om ajnana timirandhasya jnananjana salakaya

caksur unmilitam yena tasmai shri gurave namah

 

radha sammukha samsaktim sakhi sanga nivasinim

tvam aham satatam vanda madhavasraya nigraham

nama srestham  manum api saciputram atra svarupam

rupam tasyagra jam urupurim mathurim goshavatim

radhakundam giri varam aho radhika madhavasam

prapto yasya prathita krpaya shri gurum tam nato'smi

shri krishna chaitanya prabhu nityananda

shri advaita gadadhara shri vasadi gaura bhakta vrnda

hare krishna hare krishna krishna krishna hare hare

hare rama hare rama rama rama hare hare

 

or

Panca Upacara:

Guru Dhyana

Manasa Puja

 

esa gandhah  + guru mula mantra

idam sa gandha puspam + guru mula mantra

esa dhupah + guru mula mantra

esa dipah + guru mula mantra

idam naivedyam + guru mula mantra

guru mantra & gayatri  japa

 

pranama: namo om visnu padaya  etc.

om ajnana timirandhasya jnananjana salakaya

caksur unmilitam yena tasmai shri gurave namah

 

shri krishna chaitanya prabhu nityananda

shri advaita gadadhara shri vasadi gaura bhakta vrnda

hare krishna hare krishna krishna krishna hare hare

hare rama hare rama rama rama hare hare

 

 

Avahana (calling the deity into the pot):

(One may call Shri Chaitanya first and worship with upacaras, and then call Krishna or Radha and Krishna and worship them with appropriate upacaras and mantra.)

shri krishna  ihavaha ihavaha:   avahani mudra

shri krishna  iha tistha iha tistha:  sthapani mudra

shri krishna  iha sannidehi iha sannidehi:  sannidhapani mudra

shri krishna  iha sannirudhyasva iha sannirudhyasva: sannirodhani mudra

shri krishna iha sakali kuru iha sakali kuru: sad anga nyasa

 

(By meditation one should touch the various parts of Krishna's body:

touch heart with four fingers

touch top of head with fingers same way

touch sikha with fist inverted

touch arms

touch eyes with middle and forefinger

clap hands three times raising them in air)

 

shri krishna iha avagunthasva iha avagunthasva: avagunthana mudra

shri krishna ihamrti kuru ihamrti kuru: dhenu mudra

shri krishna iha parami kuru iha parami kuru: maha mudra

 

Pot Puja:

One should then worship Vasudeva, or Shri Chaitanya and Radha Krishna in the pot with five, ten or sixteen items (upacaras) using the deity mantras. Instead of worshiping the Lord in a pot one may worship salagrama or a murti directly.

Dhyanam

Manasa Puja

 

idam asanam  + deity mula mantra

svagatam su svagatam + deity mula mantra

etat padyam  + deity mula mantra

idam arghyam  + deity mula mantra

idam acamaniyam  + deity mula mantra

esa madhuparak  + deity mula mantra

idam acamaniyam   + deity mula mantra

idam snaniyam   + deity mula mantra

idam vastram   + deity mula mantra

(idam tilakam)   + deity mula mantra

idam abharanam  + deity mula mantra

esa gandha  + deity mula mantra

eidam sagandha puspam   + deity mula mantra

esa dhupah   + deity mula mantra

esa dipah    + deity mula mantra

idam naivedyam    + deity mula mantra

(idam paniyam)   + deity mula mantra

(idam acamaniyam)   + deity mula mantra

(idam tambulam)   + deity mula mantra

 

deity mantra  and gayatri japa at least 1o times

deity stuti

 

pranamas

MANGALA ACARANA  (CHANTING AUSPICIOUS PRAYERS)

From Brhad Vishnu Purana:

yam brahma vedanta vido vadanti

pare pradhanam purusam tathanye

visvod gateh karanam isvaram va

tasmai namo vighna vinasanaya

 

From Sama Veda:

om tad visnoh paramam pada

sada pasyanti surayah

diviva caksur atatam

 

From Krishna Upanisad, Rg Veda:

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

 

om svasti no govindah svasti no' cyutanantau

svasti no vasudevo visnur dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harir dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanur bhagavato dadhatu

svasti svasti sumangalikeso

mahan shri krishna saccid ananda ghanah

sarvesvaresvaro dadhatu

 

(May krishna, the lord of lords, and his dear sevants, bestow auspiciousness to us.)

From Sammohana Tantra:

karotu svasti me krishna

sarva lokesvaresvarah

karsnadayas ca kurvantu

svasti me loka pavanah

 

May Krishna, the lord of all lords of the universe, and his followers, the deliverers of the fallen, bestow auspiciousness on me.

From Vishnu Yamala:

krsno mamaiva sarvatra

svasti kuryat shriya samam

tathaiva ca sada karsnih

sarva vighna vinasanah

 

May Krishna, the destroyer of all obstacles and his followers bestow auspiciousness and prosperity to me at all times and places.

From Vishnu Rahasya:

atasi kusumopameya kantir yamuna kula kadamba mulavarti

navagopa vadhu vilasasali vitanotu no mangalani

May Krishna, who has a complexion like the atasi flower, who is situated under the kadamba tree on the bank of the Yamuna River, who is skilful at pastimes with the wives of the cowherds of Vrndavana, bestow auspiciousness on us.

From Naradiya Purana:

krishnah karotu kalyanam

kamsa kunjara kesari

kalindi jala kallola

kolahala kutuhalah

 

May Krishna, who sports with great noise in the waves of the Yamuna river, and who, like a lion, killed the elephant Kamsa, bestow auspiciousness on me.

From Narasimha Purana:

madhavo madhavo vaci

madhvo madhavo hrdi

smaranti sadhavah sarve

sarva karyesu madhavam

 

 

The devotees always remember the Lord.  The name <Madhava> is constantly on their tongues and constantly in their minds, and permeates all of their activities.

From Pandava Gita:

labhas tesam jayas tesam

kutas tesam parabhavah

yesam indavara syamo

hrdaya stho janardanah

 

 

For those who have Janardana, whose complexion is that of a blue lotus, within their hearts, there is all gain and victory and no defeat in any enterprise.

From Brhad Vishnu Purana:

mangalam bhagavan visnur

mangalam madhusudanah

mangalam hrsikeso'yam

mangalayatano harih

 

visnuccarana matrena

krishnasya smaranad dhareh

sarva vighnani nasyanti

mangalam syan na samsayah

 

The Supreme Lord, Vishnu is all auspicious. Madhusudana is all auspiciousness. Hrsikesa is all auspiciousness. Hari is the abode of all auspiciousness. Simply by saying the name of Vishnu or by remembering Krishna all obstacles are destroyed and all a uspiciousness comes. This is certain.

From Padma Purana:

satyam kaliyuga vipra

shri harer nama mangalam

param svastyayanam nrnam

nasty eva gatir anyatha

 

Oh brahmana, chanting of the holy name is the auspicious process in Kali yuga. It is lthe highest auspiciousness for mankind. There is no other way.

From Vishnu Dharmottara:

pundarikaksa govinda

madhavadims ca yah smaret

tasya syan mangalam sarva

karmadau vighna nasanam

 

He who remembers all the forms of the Lord such as Pundarikaksa, Govinda and Madhava, will attain all auscipiousness and destruction of all obstacles in all his activities.

From Rudra Yamala:

mangalayatanam krishnam

govindam garuda dhvajam

madhavam pundarikaksam

visnum narayanam harim

 

vasudevam jagannatham

acyutam madhusudanam tatha mukundanantadin

yah smaret prathamam sudhih

 

karta sarvatra sutaram

mangalananta karmanah

 

The intelligent man who first remembers the various forms fo the Lord and his pastimes before performing his activities, will attain infinite auspiciousness in all his activities.

Narayana Upanisad:

atha puruso ha vai narayano' kamayata

prajah srjeyeti

narayanat prano jayate   manah sarvendriyani ca

kham vayur jyotir apah   prthivi visvasya dharini

 

narayanad brahma jayate  narayanad rudro jayate

narayanad indro jayate narayanad prajapatih prajayante

narayanad dvadasaditya rudra vasavah sarvani chandamsi

narayanad eva samut padyante

narayanad pravartante   narayane praliyante

ya evam veda ity upanisat

 

atha nityo narayanah brahma narayanah

sivas ca narayanah  sakras ca narayanah

kalas ca narayanah  disas ca narayanah

vidisas ca narayanah urdhvas ca narayanah

adhas ca narayanah  antar bahis ca narayanah

narayana evedam sarvam  yad bhutam yac ca bhavyam

niskalanko niranjano nirvikalpo nirakhyatah

suddho deva eko narayanah

na dvitiyo'sti kascit

sa visnur eva bhavati

sa visnur eva bhavati

ya evam veda  ity upanisat

 

om ity agre vyaharet

namah iti pascat

narayanaya ity uparistat

om ity ekaksaram

namah iti dve aksare

narayanayeti pancaksarani

etad vai narayanasayastaksaram padam

yo ha vai narayanasyastaksaram padam adhyeti

anapabruvah sarvam ayureti

vindate prajapatyam

rayas posam gaupatyam

tato'mrtatvam asnute

tato'rmtatvam asnuta iti

ya evam veda ity upanisat

pratyag ananda brahma purusam pranava svarupam

a  kara u karo ma kara iti

ta anekadha  sam etad  om iti

yam uktva mucyate yogi

janma samsara bandhanat

om namo narayanayeti mantropasakah

vaikuntha bhuvanam gamisyati

tad idam pundarikam vijnanan ghanam

tasmad taridabha matram

brahmanyo devakiputro brahmanyo madhusudanah

brahmanyah pundarikakso  brahmanyo visnur acyuta iti

sarva bhuta stham ekam narayanam

karana rupam akaranam param brahma om

 

pratar adhiyano ratri krtam papam nasayati

sayam adhiyano divasa krtam papam nasayati

madhyahna dinam adityabhimukho'dhiyanah

panca maha patakopapatakat pramucyate

sarva veda parayana punyam labhate narayanat

sayujyam avapnoti

 

Then the Supreme Lord Narayana desired to create living entities. From Narayana came the life airs; from Narayana came the mind and all the senses; from Narayana came the elements-ether, air light, water and earth, which supports the universe. From Narayana came Brahma, Rudra, Indra, Prajapati. From Narayana came the twelve adityas, the twelve rudras, the twelve vasus, all the vedic meres and all the devatas.  Everything came from Narayana in the beginning and everything enters into Narayan at the end.

Thus Narayana is the eternal being. Brahma, Siva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Narayana. Narayana is everything, past present and future. Narayana is the eternal pure effulgent Lord, without a second to compare. He is Vishnu, the Supreme Lord says the upanisad.

One should place <om> first, <namah> second and <narayanaya> at the end. <Om> is one syllable, <namah>is two syllables and <narayanaya> is five syllables. Together they make the eight syllable Narayana mantra.  One who knows this eight syllable Nara yana mantra with purity in his heart attains all life, offspring, wealth, health and cows, and finally attains immortality. One who knows the Narayana mantra and Narayana attains immortality, says the upanisad.

The syllabe <om> is directly the Supreme Lord full of bliss. Composed of three sounds <a>, <u> and <m>, the pranava becomes <om>. The yogi who utters the pranava many times becomes free from the bondage of repeated material birth. One who worships the Lord with this mantra will certainly go to the transcendental realm of vaikuntha, which is a lotus full of consciousness shiing effulgently. The transcendental Lord is known as the son of Devaki, as Madhusudana, as Pundarikaksa, as Vishnu and Acyu ta. The one Narayana is situated in all living entities. He is the cause of all causes, the supreme brahman.

One who recites the mantra in the morning destroys the sins of the night. One who recites in the evening destroys the sins of the day.  One who recites the mantra at noon time facing the sun is freed from all types of sins. That person attains the fr uits of studying all the vedas. He attains the world of Narayana.

Purusa Suktam:

om sahasra sirsa purusah  sahasraksah sahasrapat

sa bhumim visvato vrtva' atyatisthad dasangulam

om purusa evedam sarvam yad bhutam yac ca bhavyam

utamrtatvasyesano  yad annenatirohati

om etavan asya mahima  ato jyayams ca purusah

pado'sya visva bhutani tripad asyamrtam divi

 

om tripad urdhva udait purusah pado'syeha'bhavat punah

tato visvan vyakramat  sasananasane abhi

om tasmat virad ajayata virajo adhipurusah

sa jato atyaricyata pascad bhumim atho purah

 

om yat purusena havisa deva yajnam atanvata

vasanto asyasid ajyam grisma idhmah sarad dhavih

om saptasyasan paridhayah trih sapta samidhah krtah

deva yad yajnam tanvanah abadhnan purusam pasum

om tam yajnam barhisi prauksan purusam jatam agratah

tena deva ayajanta sadhya  rsayas ca ye

om tasmad yajnat sarva hutah sambhrtam prsad ajyam

pasums tams cakre vayavyan aranyan gramyas ca ye

om tasmad yajnat sarva huta rcah samani jajnire

chandamsi jajnire tasmat  yajus tasmad ajayata

 

om tasmad asva  ayajanta ye ke cobhayadatah

gavo ha jajnire tasmat tasmaj jata aja vayah

 

om yat purusam vyadadhuh katidha vyakalpayam

mukham kim asya kau bahu ka uru padav ucyete

 

om brahmo'sya mukham asit bahu rajanyah krtah

uru tad asya yad vaisyah padbhyam sudro ajayata

 

om candrama manaso jatas caksoh suryo ajayata

mukhad indras cagnis ca pranad vayur ajayata

 

om nabhya asid antariksam

sirsno dyauh samavartata

padbhyam bhumir disah srotrat

atha lokam akalpayan

 

vedaham etam purusam mahantam

aditya varnam tamasas tu pare

sarvani rupani vicitya dhirah

namani krtvabhivadan yad aste

 

dhata purastad yam udajahara

sakrah pravidvan pradisas catasrah

tam evam vidvan amrta iha bhavati

nanyah pantha ayanaya vidyate

 

om yajenena yajnam ayajanta devah

tani dharmani prathamany asan

te ha nakam mahimanah sacante

yatra purve sadhyah santi devah

 

om adbhyas sam bhutah prthivyai rasac ca

visvakarmanas samavartatagre

tasya tvasta vidadhad rupameti

tan purusasya visvam ajanam agre

 

om vedaham etam purusam mahantam

aditya varnam tamasah parastat

tam eva vidvan amrta iha bhavati

nanyah pantha vidyate' yanaya

 

om prajapatis carati garbhe' antah

ajayamano bahudha vijayate

tasya dhirah parijananti yonim

maricinam padam icchanti vedhasah

 

om yo devebhya atapati yo devanam purohitah

purvo yo devebhyo jatah  namo rucaya brahmaye

 

om rucam brahmam janayantah deva agre tad abruvan

yas tvaivam brahmano vidyat tasya deva asan vase

om hris ca te laksmis ca patnyau  aho ratre parsve

naksatrani rupam  asvinau vyattam

istam manisana amum manisana  sarvam manisana

 

 

 

1.       The Supreme Lord, in the form of the universe, has a thousand heads, a thousands eyes and a thousand feet, for he contains all the living entities. Having pervaded the universe completely to give it extistence, being independent, he extended hi mself beyond by ten fingers.

2.       The universes, past, present and future, are but manifestations of the Supreme Lord who expands himself as the purusa. He is the Lord of immmortality but has manifests himself as the purusa in the universe so that the jivas may enjoy material fru its.

3.       The past, present and future universes are manifestations of the Lord's powers, but the Lord himself is much greater. All the living beings of the universe are but one quarter portion, and the eternal nature in the spiritiual sky exists in three quarters portion.

 

 

 

4.       The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as he had deon repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.

5.       From that Lord, the virat or universe was born, and in that universe the virat purusa , paramatma of the universe, was born. Being born, the virat purusa grew, and produced the earth and the bodies of the jivas.

6.       The devatas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the virat purusa (the raw ingredient of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.

7.       In this sacrifice, the kusa grass blades strewn around the fire (for protection from raksasaa), were seven (the seven vedic poetic meters), and the the fuel sticks were twenty one (12 months, 5 seasons, 3 worlds and the sun). The devatas who were performing the mental sacrifice tied the virat purusa to offer him into the fire, just like an animal.

8.       The devatas, sadhyas and rsis, placed the virat purusa, the first being of the universe, on kusa and sprinkled him with water for purification. In this way they conducted the mental sacrifice using the virat purusa.

9.       From that sacrifice where everything in the universe was sacrificed, yoghurt and ghee (all mourishing foods), were produced. It created the animals of the air, forest, and village.

10.     From that ultimate sacrifice or sarva hut, the rk (hymns), sama (musical)   and yajus (prose) portions of the vedas, and the seven vedic meters, were born.

11.     From the sacrifice horses were born, and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and goats and sheep.

12.     In the mental sacrifice, when they divided up the virat purusa, how many parts did they divide? What is stated about his face, his arms, his thighs and feet?

13.     The face became the brahmanas. The two arms were made into the ksatriyas. the thighs of the virat purusa became the vaisyas and from his feet the sudras were born.

14.     The moon was born from his mind, the sun was born from his two eyes. From his mouth were born indra and agni, and from his breath vayu was born.

15.     From his navel came the antariksa (space between earth and heaven.)  From his head the heavens arose. From his feet the earth arose and from his ears the directions arose. In this way the worlds are created.

16.     I know that great virat purusa, effulgent as the sun, who stands beyond the darkness of the material creation. Having given the all the living entities their forms and names, he directs their affairs.

17.     Brahma explained his realization to Indra. Indra, who knowgos all the living entities in all four directions, explained it to all others. One who knows the nature of the virat purusa becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.

18.     In this way the devatas conducted the mental sacrifice using the virat purusa to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar ment al worship attain the place of immortality where the sadhyas and devatas, the first worshippers, now dwell.

 

 

Uttara anuvaka:

1.       The universe arose from the waters of creation, and from the earthly, solid element. From the Suprmee Lord arose the virat purusa.  That virat purusa then began to make the variety of forms in the universe. In this way the universe was manifested through the virat purusa.

2.       I know that purusa who shines like the sun, situated beyond thedarkness of the material realm. one wh knows this purusa become immorta in this world. There is no other path than this.

 

3 In this way the Lord of all creatures , who is unborn acts within the universe and is born in myriad of forms. The wise undrstand and worship this Lord who is the source of everything, and desire to attain the status of marici prajapati.

4.       I pay my respects to the effulgent supreme brahman who bestows powers on the devatas, who is concerned for the welfare of the devatas, who was born before the devatas.

5.       The devatas, in order to make known the glories of the Lord to the world, standing before the Lord proclaimed: The devatas themselves come under the control of the seeker of brahman, the person who realizes the true nature of God.

6.       Hri (natural virtue) and laksmi (glory) are your consorts. Day and night (time) are your sides. The innumerable glittering constellations are your form. The asvins, appearing at dawn are your open mouth.  Please grant our desires for self realizat ion. Grant us that facility in the material world. Grant us the supreme goal.

 

 

Adhivasa

 

Adhivasa is a preliminary rite to invoke auspiciousness. I is usually performed on the night preceding the samskara proper. ifthis cannot be done it should be performed on the mornig of the ceremony, before the sattvika vrddhi sraddha. Auspcious ar ticles are presented with appropriate mantras before the Lord and the participants in the ceremony.

One should say the appropriate mantra and touch the item to the ghata which has been worshipped (or the lotus feet of the murti), to the earth, and to the heads of the beneficiaries of the rite (bride and groom in the marriage). All items should be g athered together on a tray. The whole tray of items should then be presented before the beneficiaries.

earth:

bhur asi bhumirasy aditir asi

visvadhaya visvasya bhuvanasya dhatri

prthivim yaccha   prthivim drmha   prthivim ma himsih

anaya ganaga mrttikyaa subadhivasah astu

 

You are the earth, the supporter of the worlds, the supporter of the universe, sustaining everything. Control the eath, make the eath firm.  donot harm the earth. May there be auspcious adhivasa by this earth.

stone:

pra parvatasya vrsabhasya prsthan   navas caranti svasi ca iyanah ta ava

vrtrannadharag udakta  ahir budhnyam anu riyamanah

visnor vikramanam asi  visnor vikrantam   asi visnoh krantam asi

anaya silaya subadhivasah astu

 

rice paddy:

dhanyam asi dhinuhi devan

dhinuh yajnam dhinuh yajnapatim

dhinhi mam yajnanyam

anena dhanyena subadhivasah astu

 

You are grain.  Please the Lord, please the sacrifice and the performer of sacrifice.  Bring happiness to me as I conduct this sacrifice.

gandha:

gandha dvara duradharsam nitya pustam karisinim

isvarim sarvabhutanam tvam ihopahvaye shriyam anena gandhena subadhivasah astu

By gandha you become protected, continually nourshed, and abound in purity, wealth, beauty and prosperity. I call you here.

durba grass:

kandat kandat prarohanti    purusah parusaspari

eva no durve pratanu        sahasrena satena ca

anayadurbaya subadhivasah astu

Pice by piece, joint by joint, durba grass, you manifest offspring.

Giv us offspirn, a hundred, a thousand.

flowers:

om shris ca te laksmis ca patnyav

aho ratre parsve naksatrani rupam asvinau vyattam

isnannisanamum ma isana

sarvalokam ma isana

anena puspena subadhivasah astu

 

Piety and prospertiy are you onsorts. Day and night are your sides.  The stars are your form. the eaven and eath are your open moht. Bestow what we desire. Bestow the goal in this world. Bestow the highest goal.

fruit:

yah phalini ya aphala   apuspa yasca puspinih

brhaspatiprasutas     ta no muncantv amhasah

anena phalena subadhivasah astu

May the power produces the fruit, that makes the flower bloom, which arises through the manras and through the Lord of mantra, free us from all dififculties.

yoghurt:

dadhikravno akarisam    jisnor asvasya vajinah

subabhi no mukha karat   pra na ayumsi tarisat

anena dadhna subadhivasah astu

The Lord is all-auspicious, all-beuatiful, all-strong, all-victorious, all-swift, all-pervading and all-merciful.Bestwo upon us fine sense and life to worship you.

ghee:

ghrtavati bhuvananam

abhishriyorvi prthvim

madhudughe supesasa

dyava prthivi varunasya

dharmana  viskabhite ajare bhuri retasa

anena ghrtena subadhivasah astu

 

The broad earth flows with ghee, which is sweet smelling, beuatiful and brings prosperity to the worlds. The heavens and earth, through the law of the just lord are abounding in unlimited seed in all places.

svastikam:

om svasti no govindah svasti nah acyutanantau

svasti no vasudevo visnuh dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harih dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanuh bhagavato dadhatu

svasti svasti sumangalikeso mahan shri krishna saccid ananda ghanah

sarvesvaresvaro dadhatu

 

svasti na indro vrddha sravah   svasti nah pusa visvavedah

svasti nas tarksyo aristanemih  svast no brhaspatir dadhatu

sindhur (vermilion):

sindhor iva pradhvane sughanaso    vatapramiyah patayanti yahvah

ghrtasya dhara aruso na vaji     kastha bhindann urmibhih pinvamanah

 

Flashing like the sun, like streams of rushing water, srrong and full of life the streams of ghee fall upon the fire. like fast steeds carrying the offering, breaking through all obstacles, the ghee swells inwaves, dissolving the wood.

conch:

pratisrutkaya artanam   ghosaya bahuvadinam

anantaya mukam   sadbaya adamvaraghatam

mahase vinavadam   krosaya tunavadhnam

aparasparaya sankhadhvam   balaya vanam pato

vanyaya davapam

anena sakhena subadhivasah astu

 

kajjala (collyrium):

samiddho anjan krdaram matinam   ghrtam agne madhumat pinvamanah

vaji vahanvajinam jatavedo    devanam vaksi priyama sadhastham

anena anjanena subadhivasah astu

This anjana, offering of ghee, flaming, a storehous of intelligence and guidance, sweee and fragrant, is swellling in the fire. As a horse carries a rider, the fire carries our offering to the place of eternal pleasure.

rocana:

yunjanti bradhnam arusam    carantam pari tasthusah

rocante rocana divi

anena rocanena subadhivasah astu

 

Those who link themselves to the supreme lord, strong as a horse, bright like the sun travelling through the sky, shine in the same manner in the eternal sky.

white mustard seed:

raksohanam balagahanam vaisnavim idam

aham tam balagam utkirami yam me nistyo yam amatyo nicakhanedam

aham  tam balagam utkirami

yam me savandhur yam asavandhurnicakhanedam

aham tam balagam utkirami

yam me sajato yam asajato

nicakhanotkrtyam kirami

anena siddharthena subadhivasah astu

 

 

gold:

hiranya garbhah samavartat agre

bhutasya jatah patir eka asit

sa sadhara prthivim dyam utemam

kasmi devaya havisa idhema

anena kancanena subadhivasah astu

 

Vishnu, called the golden womb, is the source of the worlds. He is the source of the living entities. He is the Supreme Lord. He supports both earth and sky. Let us worship the Lord with fine offerings.

silver:

rupena vo rupam abhyagam   tutho vo visvaveda vibhajatu

rtasyapatha pretacandra  daksina visvah pasya

vyantariksam yatasva sadasyaih

anena rajatena subadhivasah astu

 

copper:

asau yas tamro aruna   uta babhruh sumangalah

ye cainam rudra abhito diksu   shritah sahasraso'vaisam heda imahe

anena tamrena subadhivasah astu

The Lord bright like the sun, copper red, all auspcious, also called rudra, resides in all directions, and expands thousand fold like the rays of the sun. We appraoch you to remvoe our impurities.

lamp:

mano jutih jusatam ajyasya

brhaspatih yajnam iamm tanotu

aristam yajnam imam dadhatu

visve devasa iha madayantam

om pratistha

anena dipena subadhivasah astu

 

Let the alert mind enjoy the ghee.  let the Lord start the sacrifice.  Let the Lord estow a scrifice fre from fault. Let the lords of the universe and sacrificer enjoy here. Pleas be present here.

mirror:

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

anena darpena subhadhivasah astu

 

Shri krishna is concnetrted eternity, knowledge and bliss. He is the original Lord, the Supreme Lord, hte root of all activities, the supreme worshipable object. He is the maker of all that is good and bad in the world. he is to be adored by all. He i s without beginning.  Watever is auspicious within and without the uvierse is within Krishna.

fragrant oil:

om tad visnoh paramam padam sada pasyanti surayah diviva caksur atatam

sugandhi tailena subhadhivasa astu

The devotees continually see the supreme abode of visnu, who like the sun in the sky, spreads his influence and blessings everywhere.

tumeric:

om visnoh vikranama asi visnoh vikrantam asi

visnoh krantam asi visnoh krantam asi

yunjyantyasya kamya hari

vipaksasarathe sano ghrsnuh nr vahasa

 

You are the three steps of visnu.  Golden hued, fleet as birds, carriers of the man who endeavours, are the horses yoked to the chariot of the sun.

cloth:

om yuva suvasah parivitah agat

sa u sreyan bhavati jayamanah

tam dirasah kavaya unnayanti

sadhya manasa devayantah

 

He comes well clothed and youthful wtih sacrd thread. Being twice born he is the best and most attractive. the wise men, desiring the Lord, meditating on him with their minds, rais in up to knowledge.

camara:

om vato va mano va

gandharva va saptavimsatih

te tvagre samayunjan te

asmine yavam adadhuh

anena camarena subhadhivasa astu

 

The wind, the mind, the all knowing gandharva, the twenty seven constellations, gather before you and offer homage to you.

thread:

sutramanam prthivim dyam anehasam susarmanam aditim supranitam

daivim navam svaritram anagasam asrvantim a ruhena svastaye

anena sutrena subhadhivasa astu

Let us praise the effulgent Lord, the supreme guide and protector, without rival, who is endowed with all joy and is manifest in the spiritual world and earth, with pure verses for eternal life.

sandal wood:

om kah asi katamah asi kasmi tva kaya tva

susloka sumangala satya rajan

anena candanena subhadhivasa astu

 

You are the Supreme Lord.  You are one without a second. you are the object of all offerings and the instrument of all activities. You are the suprmee ruler, the most famous, the most auspcious and pure.

Bringing the items together:

pratipad asi pratipade tva

anupadasy anupade tva

sampadasi sampade tva

tejo'si tejase tva

 

You are the beginning. I approach you to commence this rite. You are the activity in progress. For the continuing the acitviity I approach you. You are the completion of the activity. For success I approach you.

Binding the Wrists:

In the marrige ceremony married women with children should bind the groom's writh wrist with nine threads and the bride's left hand with seven threads which have been sprinkled with cumkum, candana and tumeric. The priest should say:

om tad visnuh paramam padam

sada pasyanti surayah

diviva caksur atatam

 

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

 

 

Vishnu Puja And Sattvika Vrddhi Sraddha

 

This is usually performed the morning of the day before the marriage ceremony. The place should already be cleaned and decorated with leaves, banana tree trunks, water pots etc. In the case of a wedding the bride's parents should take early morning bath and perform standard morning nitya kriyas. In place of the worship of devatas (Ganesa, the nine planetary deities, the ten dik palas and sixteen female saktis) and offering of food to ones anscestors for auspiciousness, the vaishnava should inst ead worship Vishnu and his associates according to the pancaratrika rules (as on the previous night) and then offer Vishnu prasadam to the guru parampara (sattvika vrddhi sraddha) in stead of to ones anscestors. One may use the pot established the prev ious night for the worship.

One should start by performing acamana, svasta vacana, sankalpa, and worship of guru and Vishnu as on the previous night. one should then peform the following:

Panca Bhagavata Puja:

(in place of Ganesa Puja)

One should offer gandah and puspa or five upacaras to each of the

Lord's devotees with the following mantras:

ete gandha puspe ..........

om visvaksenaya namah

om sanakaya namah

om sanatanaya namah

om sanandaya namah

om sanat kumaraya namah

 

Nava Yogendra Puja:

(in place of Nava Graha Puja)

om kavaye namah

om havaye namah

om antariksaya namah

om prabuddhaya namah

om pippalayanaya namah

om avirhotraya namah

om drumilaya namah

om camasaya namah

om karabhojanaya namah

 

Maha Bhagavata Puja:

(in place of Dik Pala Puja)

om brahmane namah

om sukadevaya namah om sadasivaya namah

om garudaya namah

om naradaya namah

om kapilaya namah

om balaye namah

om bhismaya namah

om prahladaya namah

om hanumate namah

om ambarisaya namah

om janakaya namah

om yama bhagavataya namah

om svayambhuvaya namah

om uddhavaya namah

om vyasaya namah

 

 

Vishnu Sakti Puja:

(in place of matr gana puja-sixteen female devatas)

om paurnamasyai namah

om laksmyai

om antarangayai

om yamunayai

om gopyai

om vrndavatyai

om gayatryai

om tulasyai

om sarasvatyai

om prthvyai

om gave

om yasodayai

om devahutyai

om devakyai

om rohinyai

omsitayai

om draupayai

omkuntyai

omrukminyai

om satyabhamayai

om jambavatyai

om nagnajitayai

om laksanayai

om kalindyai

om bhadrayai

om mitravindayai

 

 

Cedi Raja Puja:

 

On the eastern or northern wall at the height of the navel, with sindura and candana one should make five or seven dots and then pour streams of ghee from each of the dots so that the streams reach the ground, while saying:

om disam disam dohe diso dohe sarvan dohe sarva dohe

yad varco hiranyasya

yad va varco gavamuta

satyasya brahmano varcas

tena ma sam srjam asi

 

One should call Mahabhagavat Cedi Raja:

om cedirajavaso ihagacchagaccha

One should worship him with five upacaras and visnu mahaprasadam:

esa gandhah om cedraja vasave namah

esa sa gandha puspa om cedraja vasave namah

esa dhupah om cedraja vasave namah

esa dipah om cedraja vasave namah

idam visnu mahaprasadam  om cedraja vasave namah

 

Pranama:

om cediraja namas tubhyam sapagrasta mahamate

ksut pipasanude dastu cediraja namo'stu te

 

 

Acarya Puja:

One should then worship the acarya paramapara:

ete gandha puspe.............namah

One should then take the visnu prasadam and offer to the guru, acaryas and mahabhagavatas.

One should offer gifts such as cloth to vaishnava brahmanas.

Homa

Homa or offering of oblations into fire is characterisitc of the vedic rituals. It is the vedic method of worshipping visnu. The Lord is worshipped by offering ghee, grains, flowers, spices and fruits into fire, which acts as the mouth or consuming agent which carries the offering to Vishnu. The offering is accompanied by vedic mantras which address the Lord in a specific form and carry a specific request.

Mandapa:

this is the place where the fire pit should be situated and where the ceremonies will take place. It should be free of impurities and cleansed with cow dung and water, covered with a canopy; and decorated with leaves of auspicious trees ( such as man go), with banana trunks, garlands, water pots in the eight directions, flags, and designs on the floor.

Kunda:

The fire is established in a square pit measuring one hasta and one musti on each side. The pit may be surrounded by one or three stepped walls. It should be situated in a place which is free from hair, bones or any impure item. If a kunda cannot be constructed one can perform the homa on an area of sand of the same dimensions (sthandila).

Measurement:

The measurements of the kunda and other items of the sacrifice are determined by the body of the performer of the sacrifice, or the person on whose behalf a priest is performing the sacrifice (the yajamana). the following are some common measurement terms:

hasta: the length from the elbow to the tip of the middle finger

aratni: distance from the elbow to the tip of the little finger

pradesa: distance from the tip of the thumb to tip of the out streched

forefinger

angula: breadth of the base of the thumb

musti: size of the fist.

 

Wood:

One should use wood from trees such as mango, banyan, vilva, sami, palasa, balkula, pippal, and campaka. One should not use wet wood, wood produced in a dirty place or wood contaminated by impure items, wood eaten by worms, wood with sour sap or with thorns. The wood should be cut to the size of the kunda and to pradesa length.

Source of Fire:

The fire used in the kunda may come from a brahmana's house, or may be generated by striking stones or by using the arani. the fire may be placed on a bell metal or an pure plate; small pieces of wood and camphor should be added and the fire should t hen be placed in the kunda.

Limbs of the Fire:

It is said the wood is the ears of the fire; the smoke is the nostrils; the meager flames are the eyes; the coals are his head; the full flames are his tongue. One should make offerings to the tongue of the fire. That means one should offer oblation s into a fully blazing fire.

Names of the Fire:

During the kusandika rites for different samskaras different forms of the Lord are called into the fire:

vivaha: yojaka

caturthi homa: sikhi

pumsavana: candra

simantonnayana: mangala

sosyanti homa: mangala

nama karana: parthiva

pausti karma; balada

anna prasana: suci

cuda karana: satya

upanayanama: samudbhava

samavartana: tejah

dhrti homa: dhrti

udicya karma: vidhu

 

There are also sacrifies and specific fires for garbhadhana and jata karma but homa for these rites are not described in Sat Kriya Sara Dipika.

Mantras:

In vaidika ceremonies, and in daily activities of the followers of the vedas, every act is sanctified by a vedic mantra, which is found in vedic hymns or the ceremonial manuals attached to them. Some of the mantras have a direct meaning with a direct significance for the actions in the samskaras, while others are selected simply on the basis of a word in the mantra which corresponds to the object or action in question, in which case the meaning in the original oontext may be altered to fit the sit uation.

Families traditionally perform the samskaras according to one of the vedas: rg, yajur or sama. The general procedures of the samskasras are similar but the mantras differ with whatever veda is adopted. The Sat Kriya Sara Dipika follows the mantras used in the Gobhila Grhya Sutra, which belongs to the sama veda. The adhivasa mantras belong to the yajur veda however.

When uttering any vedic mantra, as a rule one should first identify it by the rsi who preserved it, by the chandah (metre), by the deity being invoked in the mantra, and by the present function of the mantra. The purpose of this system is to guar antee that one understands the meaning, function, heritage and correct intonation of the mantra. As this would have doubled the length of this compilation these words have been omitted in the present edition. The meanings of the important mantras have been given however.

Yajamana:

In the case of the wedding, the groom; in the case of other samskaras concerning the wife, the husband: and in the case of those concerning the child, the father, should perform the rites. However if he is unable to do this, he may invite a vaishnava brahmana to perform or guide the rites on his behalf. the father of husband is then called the yajamana (beneficiary or sponsor).

Kusandika and Udicya Karma:

Kusandika rites are the preparatory activities and Udicya Karma includes all of the concluding activities of the homa. as they are the same for all samskara homas (except for the name of the fire) they are writeen out once only.

Dana:

After the ceremony is finished according to Vedic ritual the brahamans must be satisfied by gifts and prasadam.

In all the different occasions of samskaras, especially during the time of birth, marriage and death, wealth is distributed to the brahmanas because the brahmanas give the highest quality of service in regard to the prime necessity of human kind.

SB 1.12.14

According to the Vedic system, after the sacrificial ceremony the brahmanas are invited to eat the remnants of the offered food. When the brahmanas eat the food, it is to be considered directly eaten by the Supreme Lord. Thus no one can be compared t o qualified brahmanas.

SB 5.5.23

KUSANDIKA (consecrating the fire, the preliminary rites to homa):

Outline:

1.       abhyuksa patra sthapana: estblishing the pot of water

2.       rekha sthapana:  drawing the lines in the pit

3.       utkara nirasana:  taking out earth

4.       rekah abhyuksana:  purifying the lines with water

5.       agni samskara: taking  out the inauspicious fire

6.       agni sthapana: installing the fire

7.       agni avahana: calling the fire deity

8.       agni puja: worship of the fire

9.       visnu stuti: praise of visnu

10.brahma sthapana: receiving the brahma 11.caru sthapana: making the caru (cooked grains)

12.bhumi japa:  respect to the earth

13.agni sammukhi karana: respects to the fire

14.trnadi sodhana: cleaning the area, strewing kusa

15.svastika nivedana:  worshipping the directions

16.vimsati kasthika homa:  offering of twenty sticks into the fire

17.ajya samskara:  purifying the ghee

18.sruva samskara: purifying the spoon

19.udakanjaliseka: pouring water around the fire

20.agni paryuksana: sprinkling water around the fire

21.virupaksa japa:  prayer to virupaksa

22.amantraka homa:  offering of wood in the fire  without mantra

 

1.  Abhyksana  Patra Sthapana:

A copper waterpot should be filled with water, gandha, flowers, tulasi, barley, betel, haritaki, durba, white rice, tumeric and mustard seeds and placed on the north side of the fir.e This will be used for purifying items by sprinkling (abhyuksana).

The performer of the ritual (hota) should face east, on the west side of the fire pit (yajna kunda):

2.  Panca Rekha (drawing five lines):

The hota should pleace his right knee on the ground, and place his left hand on the ground with palm up. He should hold a kusa blade of one pradesa length in it.

He should take a kusa blade in his right hand and draw in the kunda a line twelve fingers long and pointing east, while meditating on the personality of earth. He should say:

om rekhe tvam prthvi rupa pitavarnasi

Oh line, you are earth, yellow in color.

 

From the base of the first line he should draw a second line twenty one fingers long, pointing towards the north while meditating on the cow:

om rekhe tvam go rupa lohita varnasi

Oh line, you are the cow, reddish in color.

Parallel to the first line but seven fingers to its left, starting from the second line, he should draw a third line the length of one pradesa in the eastern direction, while meditating on kalindi. He should say:

om rekhe tvam kakindi rupa krishna varnasi

Oh line, you are yamuna, black in color.

Parallel to the third line at a distance of seven fingers he should draw a fourth line starting from the second line, in the eastern direction, one pradesa in length , while meditating on laksmi:

om rekhe tvam shri rupa svarna varnasi

Oh line your are shri, golden in color.

At a distance of seven fingers from the last line and parallel to it he should draw a fifth line of one pradesa length in the eastern direction, meditating on sarasvati. He should say:

om rekhe tvam sarasvati rupa sukla varnasi

Oh line, you are sarasvati, white in color.

 

 

3.  Utkara Nirasana (expelling the impurities):

He should take a pinch of earth from each line with the thumb and ring finger of the right hand and throw out the earth from the fire pit to a distance of one aratni (distance from elbow to tip of little finger) in the north east direction, saying:

om nirastah paravasuh

The depleter of fortune has been thrown out ahd destroyed.

4.  Rekhabhyuksana  (Purifying the lines with water):

Taking water from the abhyuksana patra he should sprinkle it on the lines drawn.

5.  Agni Samskara (purifying the fire):

From the fire which is kindled but not yet placed in the pit he should take one burning stick and cast it in the south western direction to expell the inauspicious elements of the fire:

om kravyadam agnim prahinomi duram

yamarajyam gacchatu vipravahah

 

I cast the inauspicious fire in charge of burning corpses far away.

May those who oppose this rite go to the kingdom of death.

6.  Agni Sthapana  (establishing the fire):

He should take a burning stick from the fire and place in on the third line saying:

om bhur bhuvah svah om

7.  Agni Avahana (calling the fire):

He should call the particular fire for the particular ceremony. (in the case of the wedding it is called yojaka).

om yojaka namagne ihagaccha

agne tvam yojaka namasi

 

Oh fire named yojaka, come here.

Oh fire, you are called yojaka.

 

8.  Agni Puja (worship of the fire):

Meditating on the fire as visnu he should worship the fire with at least five upacaras, eg:

esa gandha yojaka namagnaye namah

idam sa gandha puspa yojaka namagnaye namah

esa dhupah yojaka namagnaye namah

esa dipah yojaka namagnaye namah

idam naivedya yojaka namagnaye namah

 

 

9. Vvisnu Stuti (praise of visnu):

With folded hands he should say the names of Vishnu:

om krishnananta mukunda madhava hare govinda vamsimukha

shri gopijanavallabha vrajasuhrt bhakta priyedyacyuta

bhakta premavasa kriya phala rasanandaika dinarti hrt

radha kanta duranta samsrti haretyakhyahi jihve sada

om tad visnoh paramam padam

sada pasyanti surayah

diviva caksur atatam

 

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

om agnim duram purodadhe

havyavaham upabruve

deva asadayad iha

 

The fire from afar I place in front of me. I call near the bearer (the fire) of the oblations. May the Lord show compassion here.

om ihaivayam itaro

jataveda  devebhyo

havyam vahatu prajanan

 

May the remaining fire here, omniscient jatavedas, carry the oblations to the gods.

10.  Brahma Arcana (installing and worshippng the brahma or authority):

One may receive a brahmana conversant with the rituals or a doll of kusa as the brahma.

Hota:  om sadhu bhavan astam  (May you be comfortable.)

Brahma:  om sadhu aham ase  (I am comfortable.)

Hota: om arcaysiyamo bhavantam  (I will worship you.)

Brahma: om arcaya   (You may honor me.)

 

Touching the brahma's knee with gandha, flowers, tulasi, cloth etc.  the hota should say:

om visnuh om tat sat

adya

................mase (month)

................pakse (fortnight)

................tithau (tithi)

asya .............karmano (function)

homa karmani krtakrtaveksana rupa brahma karmakaranaya bhavantam aham vrne

On this day of....... on the occasion of...... I choose you as brahma to act in the role of inspector, for supervising the proper execution of the rituals.

Brahma:  om vrto'smi  (I have been selected.)

Hota:  om yatha yatham brahma karma kuru

(Please perform you activities in a befitting way.)

 

Brahma:  om yatha jnanam karavani

(May I perform to the best of my ability.)

 

 

The hota, taking the water vessel, should proceed to the south side of the fire and at a distance of one aratni from the fire sprinkle water towards the east, and over that he should place kusa grass with tips facing east.

Then facing west with the strewn kusa in front of him, he should take one blade of that strewn kusa in the thumb and ring finger of the left hand and throw it in the southwest direction, saying:

om nirastah paravasuh

The depleter of fortune has been thown away.

Facing north with the right foot pressing the left foot, the hota should sprinkle water on the strewn kusa and then seat the brahmana on the kusa, facing him towards the north (kusa brahma should face east).

Touching water he should say:

om a vasoh sadane sida  (Sit on this seat of wealth.)

Brahma: sidami  (I sit.)

The hota should offer the brahma mahaprasada, candana, kumkuma, fruit, sweets etc to honor him. Retracing his steps to the east side of the fire he should sit.

During the sacrifice, to nullify any mistakes, the brahma should say:

om idam visnuh vicakrame

tredha nidadhe padam

samudham asya pamsule

 

Vishnu has stridden here.  He has placed three pure steps on this earth.

In the case of a kusa brahma, the hota should say the replys of the brahma.

1l.  Caru Sthapana:

If caru is to be used in the function (eg upanayanam) it should be prepared at this time and placed on the north side of the fire.

12.  Bhumi Japa (prayers to the earth):

Placing both his hands on the earth , palms down,  the hota should say:

om idam bhumeh bajamahe

idam bhadram sumangalam

para sapatnan vadhasva

anyesam vindate dhanam

 

(at night replace the word dhanam with vasu>.

We receive this auspicious offering from the earth.

Repel the enemies, who take the wealth of others.

 

13.  Agni Sammukhi Karana (bringing the fire close):

Facing the fire, the hota should say:

om eko ha devah pradiso nu sarvah

purvo ha jatah sa u garbhe antah

sa eva jatah sa janisyamanah

pratyanjanas tisthati sarvato mukhah

 

 

The Lord is one.  From his order all others exist. He, who was the first existing, sometimes appears in the womb like a human being. He has appeared before and will appear again. All men are turned towards him, who is present everywhere.

14.  Trnadi Sodhana (Cleansing the area of grass etc)

Starting on the north side each time, using some kusa grass grasped in the right hand, the hota should clean around the fire pit three times, saying one of the following each time:

om imam stomam arhate jatavedase

ratham iva sammahema manisaya

bhadra hi nah pramatih asya samsadi

agne sakhye ma risama vayam tava

 

Let us give this offering, which is a vehicle carrying our desires, to the worshippable fire with proper prayers. May the Lord give good fortune to us at this gathering. Oh firend, oh fire, may we not cause harm to you.

om bharama idhmam krnavama havimsi

te citayantah parvana parvana vayam

jivatave prataram sadhaya dhiyah

agne sakhye ma risama vayam tava

 

Let us bear the wood, let us make offerings to you, while considering the proper times. Give success to our prayers more and more, so that we may live properly. Oh friend, oh fire, may we not cause harm to you.

om sakema tva samidham sadhaya dhiyah

tva deva havih adanty ahutam

tvam adityan a vaha tan hy usmasi

agne sakhye ma risama vayam tava

 

May we be able to kindle you.  Help us to complete our activites. The devas eat the offered oblation through you. Bring the offering to the adityas. Let us burn the fire. Oh fire, oh friend, may we not cause harm to you.

He should throw the used kusa in the north east direction.

The hota should then take some kusa with roots cut off and strew them on the east side of the fire from north to south with tips facing east.

He should then cover the first layer with a second layter of kusa with tips pointing east. The tips of the second layer should overlap the cut portions of the first layer.

He should place a third layer which should cover the cut portions of the second layer with the tips.

He should repeat the same on the south side of the fire going from east to west direction; on the north side of the fire, going from west to east; and on the west side of the fire, going from south to north.

15.  Svastika (saluting the directions):

The hota should offer flowers and candana (visnu prasada) to the ten directions. saying:

om etan mahaprasada naivedyadi

purvasyam shri naradaya svaha  (east)

agneyam shri kapila devaya svaha (southeast)

yamye shri yamabhagavataya svaha (south)

nairrtyam shri bhismadevaya svaha (southwest)

praticyam shri sukadevaya svaha (west)

 

vayavyam shri janakaya svaha (northwest)

udicyam shri sadasivaya svaha (norht)

aisanyam shri prahladaya svaha (northeast)

urdhvam shri brahmane svaha (up)

adhah shri balirajaya svaha (down)

 

 

16.  Vimsati Kasthika Homa (offering twenty sticks):

The hota should take twenty sticks of khadira, palasa, or udumbara wood, or kusa grass, which is two pradesas in length. He should pour a sruva of ghee over the middle portion and offer into the fire without mantra while meditating on visnu.

17.  Ajya Samskara (purifying the ghee):

Taking two blades of kusa grass with tips intact he should bind them with a third kusa and cut them to the length of one pradesa without using the finger nails, saying:

om pavitre stho vaisnavyau

Oh pavitras, you are devotees of visnu.

Sprinkling them with water he should say:

om visnoh manasas pute sthah

You are pure through the desire of visnu.

 

He should place them in a copper vessel and pour ghee into the vessel.  Using the thumb and ring finger of the right hand he should grasp the tips of the kusas and with the thumb and ring finger of the left hand he should grasp the root end. The righ t hand should be palm up and the left hand palm down. By dipping the middle portion into the ghee he should then offer ghee into the fire one time, saying:

devas tva savita

punatu acchidrena pavitrena

vasoh suryasya rasmibhih svaha

 

May savita purify you with this faultless kusa, with these rays from the sun.

He should offer two more oblations of ghee into the fire in the same way without mantra.

Holding the kusas in his left hand, he should then sprinkle water on them and using the right hand, throw them into the fire.

He should sprinkle the vessel of ghee with water and then lower it into the north part of the fire three times, and then lay it on srewn kusa grass.

18.  Sruva  Samskara (purifying the sruva spoon):

He should purify the sruva by sprinkling it with water, then lowering it into the north part of the fire three times.

19.  Udakanjali Seka (pouring water around the fire):

Placing his right knee on the earth and his left knee raised, he should pour water from his cupped hands from west to east on the south side of the fire, saying:

om ananta anumanyasva  (Please allow this rite, ananta.)

He should pour on the west side from south to north, saying:

om acyuta anumanyasva

He should pour on the north side from west to east saying:

Om sarasvaty anumanyasva

20.  Agni Paryuksana  (Sprinkling water around the fire):

He should sprinkle water around the fire in clockwise directioin:

om prabho aniruddha, prasuva yajnam

pra suva yajnapatim bhagaya

pata sarva bhuta sthah

ketapuh ketam nah punatu

vagisa vacam nah svadatu

 

Oh Aniruddha, bring forth the sacrifice, bring forth the lord of the sacrifice for good fortune. You are situated everywhere. Purifier of desires, purify our desires. May the Lord of words relish our prayers.

21.  Virupaksa Japa (Prayer to the Lord as Virupaksa)

Raising his right knee from the ground, he should hold ruit, flowers, rice and kusa betwen his fists, the right fist being above and the left fist being below. He should recite the following:

om bhuh bhvah svah

om mahantam virupaksam tvam atmana prapadye

bhagavata virupakso'si dantanjih tasya te sayya parne

grham antarikse vimitam hiranmayam

tad devanam hrdayani   ayasmahe kumbhe'ntha sannihitani tani

balabrc ca balasad  ca raksato' pramani animisat

tat satyam yatte dvadasa  putrah te

tva samvatsare samvatsare kama prena yajnena yajayitva

punah brahmacaryam upayanti

tam devesu brahmano'si   aham manusyesu brahmano vai

brahmanam upadhavati     upa tva dhavami

japantam ma ma pratijapih

juhvantam ma ma prati hausih

kurvantam ma ma pratikarsih

tvam prapadye tvaya prasuta

idam karma karisyami

tan me radhyatam

tam me samrdhyatam

tan me upapadyatam

 

samudro ma visvavyaca brahma anujanantu

tutho ma visvaveda brahmanah putro'nujanatu

svatro ma praceta maitra  varunah anujanantu

tasmai virupaksaya dantanjaye samudraya

visvavyacase tuthaya visvavedase svatraya

pracetase sahasraksaya brahmanah putraya

parama bhagavatottamaya namah

 

I surrender with body, mind and soul to the great, beautiful personality of godhead, mainfested as agni, possessed of unlimited eyes and flashing teeth, whose resting place is bed of dried leaves, whose golden abode flashes in the sky like lightening. who is accompanied by all the devatas, who are situated in the metal kumbha.  Being full of strength, attentive and unblinking, you watchs for demons.

You are manifest in twelve forms, known as your sons. Those aspirants who, throughout the years, worship you with sacrifices, achieve the spiritual status of brahman.

You are the chief amongst the devas. May I be the chief amongst men.  He who is part of the Lord follows after the Lord. May I thus seek after you. And may I not offend by my faulty chanting, my faulty offerings, faulty activities.

I surrender to you; inspired by you I perform this activity. May it bring me satisfaction. May it bring me prosperity. May the final fruit come to me. You are the all-pervading personality , unlimited ocean.  Be merciful upon me. You are tutho, visvadeva, and the son of brahma.  Be merciful upon me. You are the deliverer from fear, the wisest one, the sun and the moon. Please be merciful upon me.

To the many-eyed, smiling Lord, the all pervading ocean of mercy, to the all powerful, all wealthy, all strong, all knowing, all perceiving personality, the son of brahma, the Supreme Lord, possessor of all opulences, I pay my respects.

He should throw the rice to the north east, and give the flowers and fruit to the brahma.

Then he should say:

om tapas ca tejas ca sraddha ca

hris ca satyam ca akrodhas ca

tyagas ca dhrtis ca satvas ca

vak ca manas ca atma ca brahma ca

tani prapadye tani mam avantu

 

I surrender to austerity, energy, faith, humiliyt, truth, absence of anger, renunciation, patience, righteousness, goodness, words, mind, soul. May they be merciful upon me.

22. Amantrika Homa  (silent homa)

He should throw ghee-soaked wood of pradesa length with flowers and gandha into the fire silently.

 

Udicya Karma (Subsequent Rites, Closing Activities):

Udicya Karma Outline:

1. sankalpa

2. agni avahana: calling the fire called vidhu

3. vidhu puja: worshipping vidhu with upacaras

4. amantrika homa: offering wood without mantra

5. mahavyaharti homa: offering ghee with vyahrti mantra

6. visnu smaranam: prayers to krishna

7. prayascitta homa: offerings of ghee to visnu to allay faults

8. mahavyahrti homa: offering ghee with vyahrti mantra

9. vaishnava homa: offerings of ghee to associates of the Lord

10.amantrika homa: offering wood without mantra

11.agni paryuksana: pouring water around the fire

12.darba jutika homa: offering grass into the fire

13.purna huti: final offering

14.santi dana: sprinkling proksana water over fire

15.brahmana daksina: giving gifts to brahmana vaishnavas

16.acchidra vacana: absolving deficiencies

17.kirtana: chanting the Lord's name,

18.pranama: final surrender

19. vaishnava seva: serve prasadam

 

 

 

 

The hota should perform satyayana homa (remedial sacrifice) to allay any faults in the performance. He should begin with sankalpa.

Sankalpa:

om visnuh

om tat sat

......(time and place)

.....karmani (name of ceremony)

yat kincit vaigunya jatam

tad dosa prassamanaya

shri krishna smaranam purvakam

satyayana homam  aham kurviya

 

Agni avahana (calling the fire):

The hota should call the fire named <vidhu> and worship:

om vidhu namagne ihagaccha

agne tvam vidhu namasi

 

Oh fire named vidhu come here.

Oh fire, you are called vidhu.

 

Agni Puja (worship of the fire):

Meditating on the fire as visnu one should worship the fire with at least five upacaras, eg:

esa gandha vidhu namagnaye namah

idam sa gandha puspa vidhu namagnaye namah

esa dhupah vidhu namagnaye namah

esa dipah vidhu namagnaye namah

idam naivedya vidhu namagnaye namah

 

 

 

He should then throw ghee-soaaked wood into the fire silently and perform maya vyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svaha

om bhur bhuvah svah svaha

 

He should recite the following as Krishna smaranam:

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

 

 

Prayascitta homa (sacrifice to ally faults):

He should offer ghee into the fire with the following mantras:

om pahi no'cyuta enase svaha

Oh acyuta , give us protection from our sins.

om pahi no visva vedase svaha

Oh lord, give protection to us  though we possess all wealth.

om yajnam pahi hare vibho svaha

Oh lord of all opulences, protect this yajna.

om sarvam pahi shriyah pate svaha

Oh lord of laksmi, protect everything here.

om pahi no'nanta ekaya pahi uta dvitiyaya

pahi urjam trtiyaya

pahi girbhis catasrbhih visno  svaha

 

Oh ananta, by this first oblation protect us, and by the second also.

Preserve our strength by the third. By these four prayers protect us.

om punah urja nivartasva

punah visno isa ayusa

punah nah pahi amhasah svaha

 

Strength, come forth, visnu come forth with food and long life.

Protect us from sin.

om saha rayya nivartasva

visno pinvasva dharaya

visvapsnya visvatas pari svaha

 

Come forth with everything good. Oh visnu, cause everything to increase like streams of milk from a cow. Oh visnu, you bestow nourishment throughout the universe.

om ajnatam tad anajnatam

yajnasya kriyate mithu

visno tad asya kalpaya

tvam hi vettha yatha tatham svaha

 

Oh visnu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention.

om prajapate visno na tvat etani anyo

visva jatani parita babhuva

yat kamah te juhumah tat no'stu

vayam syamah patayo rayinam   svaha

 

Oh visnu, master of all creatures, there is no one besides you. The Lord has encompassed everything. With desires we have sacrificed unto you. May those desires be fulfilled. May we become the masters of spiritual wealth.

Tthe hota should perform mahavyahrti hom:

om bhuh svaha

om bhuvah svaha

om svah svaha

om bhur bhuvah svah svaha

 

He should throw ghee soaked wood of pradesa length in the fire silently.

Vaishnava Homa (sacrifice to the followers of the upreme Lord, in place of worship of the planets and material energies):

The hota should pour ghee into the fire with the following mantras:

om visvaksenaya svaha

om sanakaya sanatanaya sanandanaya sanatkumaraya svaha

om kavaye svaha

om havaye svaha

om antariksaya svaha

om prabuddhaya svaha

om pippalayanaya svaha

om avihotraya svaha

om drumilaya svaha

om camasaya svaha

om karabhojanaya svaha

 

om naradaya svaha

om kapilaya svaha

om yamabhagavataya svaha

om bhismadevaya svasha

om sukadevaya svaha

om janakaya svaha

om sadasivaya svaha

om prahladaya svaha

om brahmane svaha

om balirajaya svaha

 

om svayam bhuvaya svaha

om garudaya svaha

om hanumate svaha

om ambarisaya svaha

om vyasadevaya svaha

om uddhavaya svaha

om yudhisthiraya svaha

om bhimaya svaha

om arjunaya svaha

om nakulaya svaha

om sahadevaya svaha

om viduraya svaha

om visnurataya svaha

om vibhisanaya svaha

 

 

om shri krishna chaitanyaya svaha

om shri nityanandaya svaha

om shri advaitaya svasha

om pandita gadadharadibhyah svaha

om shrivasadibhyah svaha

 

om shri rupaya svaha

om sanatanaya svaha

om bhatta raghunathaya svaha

om shri jivaya svaha

om gopala bhattaya svaha

om das raghunathaya svaha

om diksagurave svaha

om siksaburubhyah svaha

om navadvipa dhamne svaha

om mayapura yogapithaya svaha

 

om antarangayai svaha

om paurnamasyai svaha

om padmayai svaha

om mahalaksmyai svaha

om gangayai svaha

om yamunayai svaha

om sarasvatyai svaha

om gopyai svaha

om vrndayai svaha

om gayatryai svaha

om tluasyai svaha

om prthivyai svaha

om gave svaha

 

om yasodayai svaha

om devahutyai svaha

om devakyai svaha

om rohinyai svaha

om sitayai svaha

om draupadyai svaha

om kuntyai svaha

 

om rukminyai svaha

om satyabhamayai svaha

om jambavatyai svaha

om nagnajityai svaha

om laksanayai svaha

om kalindyai svaha

om bhadrayai svaha

om mitravindayai svaha

 

om narma sakhibhyah svaha

om priya narma sakhibhyah svaha

om sahacarebhyah svaha

om sarva gopalebhyah svaha

om nandaya svaha

om upanandaya svasha

om sunandaya svasha

om mahanandaya svaha

om subhanandaya svaha

om prananandaya svaha

om sadanandaya svaha

 

om gurave svasha

om sarvebhyo mahanta gurubhyah svaha

om caitya gurave svaha

 

om varsasbhavani gandharvike kartikadevi shrikrishna priye sarvesvari

klim shri vrdnavana sevadhikara prade shrim hrim tubhyam shri radhikayai svaha

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

klim krishnaya svaha

om lalitayai svaha

om smayalayai svaha

om visakhayai svah

om campakalatayai svaha

om indurekhayai svaha

om sudevyai svaha

om rangadevyai svaha

om sucitrayai svaha

om tungavidyayai svaha om kundalatayai svaha

om dhanyayai svaha

om mangalayai svaha

om padmayai svaha

om saivyayai svaha

om bhadrayai svaha

om citrotpalayai svaha

om palyai svaha

om tarayai svaha

om kunjakalikayai svaha

om nikunjakalikayai svaha

om sukhakalikayai svaha

om rasa kalikayai svaha

om pramodayai svaha

om dhanisthayai svaha

om tulasyai svaha

om ramayai svaha

om ramyayai svaha

om vimbosthyaisvaha

om rasadayai svaha

om anandadayai svaha

om kalavatyai svaha

 

om rupa manjaryai svaha om ananga manjaryai svaha

om rasamanjaryai svaha

om lavanga manjaryai svaha

om kasturi manjaryai svaha

om guna manjaryai svaha

om rati manjaryai svaha

om karpura manjaryai svaha

 

om sarva sakhibhyah svaha om sarva sahacaribhyah svaha

om sarva sanginibhyah svaha

om sarva ranginibhyah svaha

om vrsabhanave svaha

om vrsabhanu ganebhyah svaha

om krtidayai svaha

 

om sarva karsnebhyah svaha

om sarva vaisnavebhyah svaha

om sarva vaisnavibhyah svaha

shri vrndavana dhamne svaha

om vrndavanaya svaha

om dvadasa vanebhyah svaha

dvatrmsat upavenbhyah svaha

om shrim klim vrajavasi sthavara jangama saparikara

shri shri radha krsnebhyah svaha

 

 

Agniparyuksana:

The hota should offer ghee-soaked wood silently into the fire. He should then sprinkle water around the fire in clockwise direction with his cupped hands:

om prabhu aniruddha prasuva yajnam

prasuva yajnapatim bhagaya

pata sarvabhuta sthah

ketapuh ketam nah punatu

vagisah vacam nah svadatu

 

Udakanjali seka:

He should sprinkle water on the south side from west to east saying:

om ananta anvamamsthah

Ananta please sanction this.

He should sprinkle water on the west side  from south to north, saying:

om acyuta anvamamsthah

Acyuta please sanction this.

He should sprinkle water on the north side from west to east saying:

om sarasvaty anvamamstha

Sarasvati please sanction this

Darba jutika homa:

The hota should take some kusa grass in his hands with palms upwards.  He should sprinkle the kusa with ghee three times, on the tips, middle portion and root portion, reciting the following mantra each time:

om aktam rihana vyantu vayah

May this spinrkling of ghee produce blessings.

Holding the kusa in his left hand, he should then sprinkle the kusa grass with water and throw into the fire using his right hand, saying:

om bho vaishnavanam adhipate visno

rudra tanticaro vrsa

pasun asmakam ma himsit

etad astu hutam tava  svaha

 

Oh visnu, lord the the devotees, let this be an offering to you so that rudra, who wanders near the tied up cows does not harm our animals.

Purna Huti (final offering):

Standing up the hota should make the final offering of mahaprasadam, cloth, thread, gandha, garland, snadalwood, flowers, fruit, and betel, into the fire saying:

om purna homam yasase visnave juhomi

yah asmai visnave juhomi

sa varam asmai dadati

visnoh varam vrne

yasasa bhami loke svaha

 

I make this final offering to visnu, who is fame. Whoever makes an offering to visnu gives the most select item as offering. I choose the best for visnu. I remain in this world with fame.

Santidana (giving peace):

The hota should go around the fire and release the knot from the kusa grass brahma, then return to his seat. Sitting, he should sprinkle water from the abhyuksana patra on the north east part of the fire, repeating the santi dana mantras three times:

om bhuh bhuvah svah

kaya nah citre abhuvat

uti sada vrdhah sakha

kaya sacisthaya vrta

om bhuh bhuvha svah

kah tva satyo madanam

mamnistho matsat andhasah

drdha cid aruse vasu

 

om bhuh bhuvah svah

a bhi yunah sakhinam

avita jaritrnam

satam bhavasi utaye

 

The Lord is worshippable.  He is our helper, constantly expanding. He is our eternal friend. He displays this through his wonderful activites.

You are the worshippable absolute truth and the source of all pleasureable experience. Being strong, you break the opposition of the foes.

You are the protector of those who sing your praises. You are affectionate to those who accept you as a friend. Be with us a hundred times, to give us protection.

om svasti no govindah svasti nah acyutanantau

svasti no vasudevo visnuh dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harih dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanuh bhagavato dadhatu

svasti svasti sumangalikeso mahan shri krishna saccid ananda ghanah

sarvesvaresvaro dadhatu

 

om dyauh santih

antariksam santih

prithivi santih

apah santih

vayuh santih

tejah santih

osadhayah santih

lokah santih

brahmanah santih

vaishnavah santih

santir astu dhrtir astu

om santih om santih om santih

 

Tilaka dharana:

The hota should take ash from the north east corner of the fire using the sruk and sruva spoons, mix it with ghee and apply as tilaka to himself and the yajamana.

Daksina:

The yajamana should give daksina to the hota and vaishnavas and brahmanas present.

 

Acchidra  dharana, vaigunya prsamanam (allaying faults):

 

The yajaman or hota should say:

om asmin..........karmani

anga hinam kriyan hinam vidhi hinam ca yad bhavet

astu tat sarva acchidram krishna karsna prasadatah

yat kincit vaigunyam jatam

tad dosa prasamanaya

shri visnu smaranam karomi

 

May all deficiencies in rules and activities of this....ceremony be absolved by the mercy of krishna and his devotees. I now remember visnu in order to nullify whtever faults there may be.

Kirtana should follow.  The yajamana should pay dandavatas to all and satisfy everyone with prasadam.

One should distribute Vishnu prasada to everyone, including the poor man, the blind man, the nondevotee and the non- brahmana. Knowing that Lord Vishnu is very pleased when everyone is sumptuously fed with Vishnu prasada, the performer of yajna should t hen take prasada with his friends and relatives.

SB 8.16.56. purport

 

Laying a Foundation of a House:

 

Buildings facing north should be started in the months bhadra, asvina, and kartika; buildings facing east should be started in the months of agrahayana, pausa and magha; buildings facing south should be started in the months of phalguna, caitra, and v aisakha; buildings facing west should be started in the months of jyaistha, asadha and sravana.

Sankalpa:

visnur om tat sat

asya ....mase

..pakse

..dasah (priest

..dasasya (sponsor)

etad vastu sarva dosopasamana kamovastu pujam aham karisyami

One should dig a hole one hand long and wide, and fourfingers deep in the southeast side of the property, and smear it with cow dung and fill it with water.

Draw a figure of the vastu purusa one hand long made of cow dung and worship as follows:

Call the vastu purusa:

om vam vastu purusaya namah agacchaagaccha

Worship the vastu purusa with gandha etc.

on the head call:

om amsumaline namah agacchagaccha

and worship with five upacaras.

 

on shoulders call:

dvajaya namah agacchagaccha

and worship with five upaaras.

 

on elbow:

kumaraya namah agacchagaccha

and worship with five upacaras.

 

on hand:

vinayakaya namah  agacchagaccha

and worship with five upacaras

 

on the two hands:

asvinidevatabhyam namah agacchagaccha and worship with five upacaras

in the middle:

candraya namah agacchagaccha

and worship with five upacaras

 

 

 

on the two sides:

durgayai  agacchagaccha

and worship with five upacaras

 

on the elbow:

asta matrbhyo namah agacchagaccha

and worship with five upacaras

 

on shoulder :

sthanave namah agacchagaccha

and worship with five upacaras

 

on heart;

visnave namah agacchagaccha

and worship with five upacaras

 

on navel:

brahmane namah agacchagaccha

and worship with five upacaras

 

In the eight directions around the purusa starting with  east:

east:   om lam indraya namah  agacchagaccha

and worship with five upacaras

 

south east: om ram agnaye namah  agacchagaccha

and worship with five upacaras

south: om ham yamaya namah agacchagaccha

and worship with five upacaras

 

southwest:  om sam nirrtaye namah  agacchagaccha

and worship with five upacaras

west: om vam varunaya namah agacchagaccha

and worship with five upacaras

 

north west:  om yam vayave namah agacchagaccha

and worship with five upacaras

north: om sam somaya namah  agacchagaccha

and worship with five upacaras

north east:  om sam sankaraya namah agacchagaccha

and worship with five upacaras

 

To the left side of the vastu purusa:

om ksam ksetrapalaya namah agacchagaccha

and worship with five upacaras

 

 

One should worship visnu and laksmi with sixteen upacaras in a kalasa and conclude with puspanjali, saying:

om namaste bahu rupaya visnave paramatmane svaha

One should worship vasudeva.   Offer the  arghya saying:

om adhara sakti rupas tvam kurma rupi janardana

grhanarghyam maya dattam acandrarkas ca sthiro bhava

One should worship the earth and  give milk in a conch as arghya saying:

om atra tisthanti ye naga bhumi stha bhumi palakah

apasarpantu te sarve grhanarghyam dharitri me

hiranya garbhe vasudhe sesasyopari pasini

vasamy aham tava prsthe  grhanarghyam dharitri me

One should pray to the earth:

om subhe ca sobhane devi catur asre mahitale

subhage putrade devi grhe kasyapi ramyataram

avayange caksate purne munes cangirasah sute

tubhyam krta maya puja samriddhim grhinah kuru

vasundhare vararohe sthanam me diyatam subhe

tvat prasadan mahadevi karyam me sidhyatam drutam

 

One should then offer arghya of yoghurt, durba, whtie rice, flowers, fruit and mango leaves to the vastu deva, pouring it into the hole saying:

idam arghyam om vastos pataye namah

om silpacaryaya devaya namas te visva karmane svaha

Dismiss the deities saying:

om yas tu devaganah sarve pujam adaya yajnikam

istakama prasiddhyartham  punar agamanaya ca

Starting in the north east one should surround the area with thread

three times. One should place an unbroken brick in the hole and pour

over it yoghurt, durba, flowers, rice and earth, and erect a column,

saying: om yathacalo girir merur himavams ca yathacalah subhaya bho

grha stambhas tatha tvam acalo bhava

 

 

Entering the New House:

 

After completing morning duties, the owner of the house, wearing garland and candana, should give daksina to brahmanas. With the brahmanas in front, holding a water pot, with rice, mango leaves and coconut, and yoghurt, and holding the tail of a cow, he should enter the house. The wife should be on the left side of the husband, and should carry a pot full of water at her left side and winnowing basket full of rice paddy on her head.

In the house the owner should worship the nava yogendras and the mahabhagavatas, visnu and the vastu deva.

He should then worship the female consorts and the guru param para, offering mahaprasadam to them.

He should perform kusandika, then homa 108 times with the mantra :

om tad visnu parama padam

sada pasyanti surayah

diviva caksur atatam

 

He should end with udicya karma etc .

Garbhadhanam

Importance of Garbhadhana Samskara:

If one is not purified by the process of the seed giving ceremony, or garbhadhana samskara he is immediately classified amongst the sudras because only the sudras do not undergo this purificatory process.

Krishna book, IIp.236

The pious seminal succession in the twice born families of the brahmanas and ksatriyas especially, as well as in the families of vaisyas also, must be kept very pure by the observation of the purificatory process (samksaras) beginning with garbhadhana samskara, which is observed before conceiving a child. Unless this purificatory process is strictly observed, especially by the brahmanas, the family descendents become impure, and gradually sinf

SB 4.14.42, purport

It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the garbhadhana samskara is recommended in the Vedic scriptures.

SB

Date:

After the marriage the newly wedded couple should observe brahmacarya for three days, sleeping on the earth. On the fourth day, the couple go to the husband's house and caturthi homa is performed. After this, during the day time, the preliminaries f or the first garbhadhana samskara may be performed, taking into consideration the suitable and forbidden times. It may also be performed after six or twelve nights, or after one year. The rules for time and the samskara should be observed thereaf ter whenever the desire for sex and children arises.  To say the least, each sex act must be carefully planned in advance, by use of intelligence, using the scriptural injunctions, and not determined by lust alone.

...Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband's direction and obedience to the demigods.

SB 3.14.38, purport Forbidden Hours:

 

The union of man and wife should take place neither during the day nor during the sandhyas (daybreak and twilight). Daytime is of course the time when man should carry out his duties: waking bathing, meditating, worshipping the Supreme Lord, studying scripture, chanting japa, serving the deity, carrying out household duties, welcoming guests etc. Sandhyas should only be utilized for chanting gayatri mantra and meditating on the Lord. As well, Prasnopanisad says that a man reduces his life span by having sexual relations during the day. One who performs during the night is considered to be brahmacari (ie he maitains his strength).

 

pranam va ete skandanti ye diva ratya samyujyante

brahmacaryam eva tad ya ratrau ratya samyujyante

Prasnopanisad 1.13

According to Asvalayana Smrti from the end of the evening sandhya up until midnight is allowed:

upeyan madhyaratrante

Exception to this is when the wife is extremely lusty.  To prevent her from going elsewhere for satisfaction the husband should concede to her demands, though not according the scriptural recommendations of proper time.

 

Forbidden Days:

Numbering the nights from the start of the menses of the woman, then at least the first four nights are forbidden for sexual activity.  Kalaprakasika, states that the first day is fatal for the husband,the second day is fatal forthe wife, thethird day causes abortion and the fourth day impairs the power of the father and produces a short lived son bereft of good habits.

Shrila Prabhupad gives a slightly longer period.

The recommended period is six days after the mensturation period.

letter from Shrila Prabhupada,

Shama dasi, Jan.18, 1969

 

The eleventh and thirteenth nights are also forbidden, as the offspring produced are of bad quality. The remaining ten days are permitted, and the later nights are favored. Even numbered nights favor male children, and uneven numbers favor female children. Sexual union after the sixteenth night is also forbidden. In the sequence below the starred days starting from 1 (beginning of menses) are forbidden for sexual intercourse.

 

1 2 3 4   5 6 7 8 9 10 11 12 13 14 15 16    17 18 19 20 21 2223

* * * *                *     *              *  *  *  *  *  *  *

 

24 25 26 27

*  *  *  *

 

The remaining ten days (5-10, 12, 14-16) are suitable provided they do not fall on those lunar tithis which are forbidden.)

 

Forbidden Lunar Tithis:

Sexual union must also be avoided on days of vrata and fasting, such as ekadashi, and on the parva days (full moon, dark moon, astami and caturdasi tithis, as well as sankranti, when the sun passes into a new zodiac sign) when the body is in weak con dition, and the days when the moon passes throught the same naksatra as at ones birth.

 

Forbidden Week days:

Saturday, Tuesday and Sunday should be avoided being ruled by malefic planets,saturn, Mars and Sun.

 

Forbidden Naksatra: contact should be avoided when the moon is in the following constellations: bharani, krttika, ardra, aslesa, magha, purvaphalguni, visakha, jyestha, purvasada, purvabhadra

Rising Sign or Ascendent: best signs are taurus, gemini, cancer leo, virgo, libra and pisces according to Kala Prakasika.

 

Proper Planetary Combinations:

In addition to the above strictures the man and woman who desire proper, harmonious, sexual relations between themselves, and desire healthy, intelligent, spiritual children, should with knowledge choose an auspicious day, hour and moment for the ir union. Malefic planets (saturn, mars, sun) should not afflict the ascendent, kendras, or trikona, by occupation or aspect, and benefics, particularly jupiter should be strongly situated in rasi and navamsa charts. Kala Prakasika says it is better if the ascendent and eighth house are free of planets. If the above are considered when choosing a proper time pleasant union and good offspring are assured.

 

Other Forbidden Times:

As soon as the wife is pregnant, no more sex life until the child is born and is grown up at least for six months. After that one may have sex life on the same principle. If one does not want more than one or two children, he should voluntarily stop sex life. One should not use any contraceptive method and at the same time indulge in sex life.  That is very much sinful.

 

letter from Shrila Prabhupada,

San Fransisco, Sept 20, 1968

Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen.

SB 4.8.1 purport

 

Contraception Forbidden:

According to the Vedic scriptures the contraceptive method should be restraint in sex life. It is not that one should indulge in unrestricted sex life and avoid children by using some method to check pregnancy. If a man is is in good consciousness, he consults with his religious wife, and as a result of this consultation with intelligence, one advances in his ability to estimate the value of life.

 

SB 4.27.6 purport

Sex Once a Month:

Amongst the permissable days during one month for sexual union, only one day can be chosen for the act. If the couple are desirous of having children, the husband is encouraged to approach his wife once every month, provided the times are auspicious, until preganancy occurs. Then he should stop.

 

According to religious injunctions a man is restricted to enjoy sex only once in a month, after the menstrual period of the wife, and if the wife is pregnant, he is not allowed sex life at all. That is the law for human beings.

 

Sb. 4.27. 5 purport

Illicit sex:

If the husband and wife do not follow the above rules, then, even though married their relations are considered illicit.

These laws and srciptures are meant for human beings. As such if one violates these laws, he becomes sinful. The conclusion is that unrestricted sense enjoyment means sinful activities. Illict sex is sex that violates the laws given in the scriptu res. When one violates the laws of the scrptures, or the Vedas, he commits sinful activities.  One who is engaged in sinful activities cannot change his consciousness. Our real function is to change our consciousness from kasmala , sinful consciousn ess, to Krishna, the supreme pure.

 

SB 4.27.5 purport

Partner:

The husband must satisfy himself only with his wife, with no one else or by any other means. The husband who thinks of anyone other than his wife reduces his life span and receives birth in a body without bones, trapped in the womb and bitten by inse cts.

 

Place:

The husband should approach his wife in his own house, in a clean room, on a clean, wide, unbroken bed; not in a temple, a guru or teacher's or vaishnava's house, not under a holy tree, not at a tirtha, a gosala, a crematorium, in the forest, or in the water.

Condition of Body and Mind:

 

The husband should be free from the influence of intoxicants, should be bathed, nicely scented, garlanded, healthy, free from anxieties, and both affectionate or considerate, and passionate.

 

The wife should be bathed, free from anger, in good spirits, in good health, neither underfed or overfed and desirous of her husband. She should have no longing for, sexual relation with anyone else. She should not be pregnant, nor should she have recently borne a child.

 

Permission of Guru:

Grhasthas should indulge in sex life only in accordance with the order of the guru.

 

SB7.12.11, purport

Age:

Susruta, the famous ayurvedic writer says that woman matures when she is sixteen and a man when he is twenty five. Sexual union when either partner is not mature will lead to unhealthy children. He recommends that the woman should be at least sixtee n and the man at least twenty five, but prefers that they should be older in order to bear good children.

The above strictures, which limit sexual intercourse to once a month, and only on certain days when the woman is fertile and the man and woman are in proper physical condition, are the condition for sex according to nature's laws. However, in add ition, and just as important , is the the rite of purification which accompanies the act.  If this is not performed, then even restricted sex activity is in vain, for the consciousness of the man and woman will be motivated solely by raja and tama g una. This will only lead to greater addiction for sex and children with no spiritual assets.

At minimum the following procedure must be done if the sex act of husband and wife is to be called garbhadhana samskara. If it is not, the act is not befitting a civilized human being. It is kama which is dharma aviruddha: lust according to irrelig ious principles, ie demoniac. According to Vedic culture, sex is enjoyed under Vedic instructions. Thus the Vedas give direction to civilized human beings to enable them to satisfy their propensities for sense gratification.

 

SB 4.25.39 purport

*************************************************************

Ceremony as Directed by Shrila Prabhupad:

Our grhasthas should simply chant 50 rounds before conceiving a child.

letter from Tamal Krishna to

Madhusudana May 19, 1976

on behalf of Shrila Prabhupada

 

*************************************************************

 

Vaidic Procedure:

In the evening (or some auspicious moment of the day), in a clean room, the husband should offer worship salagrama or the deity of the house

If there is not an installed deity in the house which is offered daily worship, then before the arghya is offered, a deity should be temporarily called either into a murti, picture or pot according to puja vidhi and worshipped accordingly. Nandisr addha, including worship of visvaksena and the 16 matrgana, may also be performed before the worship of visnu.

 

Vishnu Puja And Sattvika Vrddhi Sraddha

 

One should start by performing acamana, svasta vacana, sankalpa, guru visnu puja.

om svasti no govindah svasti no' cyutanantau

svasti no vasudevo visnur dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harir dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanur bhagavato dadhatu

svasti svasti sumangalikeso

mahan shri krishna saccid ananda ghanah

sarvesvaresvaro dadhatu

 

......mase

......rtau

......pakse

......tithau

......naksatra samyutayam

........rasi stithe bhaskareshri krishna prityartham

 

garbhadana samskarartham

shri visnu puja purvaka arghya danam

aham karisye

One should establish a ghata if there is no salagrama or deity in the house, and invoke visnu.

One should worship guru and then visnu with sixteen upacaras.

One  may then worship as follows.

Panca Bhagavata Puja:

ete gandha puspe ..........

om visvaksenaya namah

om sanakaya namah

om sanatanaya namah

om sanandaya namah

om sanat kumaraya namah

 

Nava Yogendra Puja:

om kavaye namah

om havaye namah

om antariksaya namah

om prabuddhaya namah

om pippalayanaya namah

om avirhotraya namah

om drumilaya namah

om camasaya namah

om karabhojanaya namah

 

Maha Bhagavata Puja:

om brahmane namah

om sukadevaya namah

om sadasivaya namah

om garudaya namah

om naradaya namah

om kapilaya namah

om balaye namah

om bhismaya namah

om prahladaya namah

om hanumate namah

om ambarisaya namah

om janakaya namah

om yama bhagavataya namah

om svayambhuvaya namah

om uddhavaya namah

om vyasaya namah

 

 

Vishnu Sakti Puja:

om paurnamasyai namah

om laksmyai

om antarangayai

om yamunayai

om gopyai om vrndavatyai

om gayatryai

om tulasyai

om sarasvatyai

om prthvyai

om gave

om yasodayai

om devahutyai

om devakyai

om rohinyai

omsitayai

om draupayai

omkuntyai

omrukminyai

om satyabhamayai

om jambavatyai

om nagnajitayai

om laksanayai

om kalindyai

om bhadrayai

om mitravindayai

 

Then, in a conch or earthen vessel five times with the following mantras, he should offer arghya to visnu five times, using the following mantras.

(Arghya consists of pancamrta, pancagavya, water, milk, haritaki, gandha, betels, flowers, candana, tumeric, kumkuma, durba grass, tulasi, amlaki, scents and other auspicious items. It may be offered over the Lord's head or to his hand.)

om jagannatha mahabaho

sarvopadrava nasana

nava puspotsave me'rghyam

grhana jagadisvara

 

etat arghyam om shri visnave namah (or mula mantra)

om narayana hare rama

govinda garuda dhvaja

navapuspotsve me'rghyam

grhana paramesvara

 

etat arghyam om shri visnave namah (or mula mantra)

om dinabandho krpa sindho

paramananda madhava

navapuspotsave me'rghyam

grhana madhusudana

 

etat arghyam om shri visnave namah (or mula mantra)

om visvatman visvabandho

visvesa visvalocana

navapuspotsave me'rghyam grhana syamasundara

 

etat arghyam om shri visnave namah (or mula mantra)

om cidananda hrsikesa

bhaktavasya janardana

navapuspotsave me'rghyam

grhana kamalapate

 

etat arghyam om shri visnave namah (or mula mantra)

(Oh supreme Lord, at this festive occasion with fresh flowers please accept the arghya offered by me.)

The husband facing east , should situate himself behind his seated wife. With his right hand reaching over her right shoulder he should touch her yoni saying:

om visnuh yonim kalpayatu

acyuto rupani pimsatu

asincatu harih garbham

jagadiso dadhatu te

May visnu prepare the yoni; may acyuta fashion the forms; may hari carry out the fertilization; may jagadisa present the child to you.

om garbham dhehi garbhosasayin     garbham te naranarayanau

adhattam puskara srajau

Garbhodasayi visnu please bestow the child; nara narayana, bedecked with lotus garlands, please give her the child.

Touching her navel he should say:

om dirghayusam krishna bhaktam

putram janaya suvrate

 

Oh virtuous wife, bear a long-living son, a devotee of Krishna.

Then they should unite.

Bathing After the Act:

As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time.

 

SB 3.14.38, purport

As with every vedic ritual, gifts should be distributed at the conclusion of the ceremony.

 

Pumsavana  (Rite For Making A Male Child):

Time:

In the case of a first pregnancy this rite should be performed during the third month of pregnancy, and may be performed later for other pregnancies, when the signs of pregnancy begin to show. Manu says that it should be performed when the foetus beg ins to move in the womb.  Some commentators say the rite should be performed on the first pregnancy only, and not during the following pregnancies.

It should be performed when the moon is in a male constellation.

 

Procedure:

The woman should fast, bathe and put on a new cloth.

The husband having performed his morning duties (bathe, putting on new cloth, sandhya vandana), the husband should worship visnu and perform vrddhi sraddha (see marriage preliminaries).

He should then set up a yajna, performing kusandika rites, calling the fire named <candra,> and ending with virupaksa japa.

He should seat his wife to his own right side on the west side of the fire upon a kusa asana. They should both face east.

Silently he should place ghee-soaked wood of one pradesa length into the fire.

Vyasta samasta mahavyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svaha

om bhur bhuvah svah svaha

 

The husband, standing behind his wife, should touch her right shoulder, then her navel, repeating the following mantra three times:

om pumamsau mahavisnu vasudevau

pumamsau acyutanantau ubhau

puman govindas ca visnus ca

puman garbhabas tavodare

 

The Supreme Lord, the supreme male, mahavisnu, vasudeva, acyuta, ananta, govinda and visnu, and the male child reside in your womb.

He should then perform vyasta samasta mahavyahrti hom:

om bhuh svah

om bhuvah svah

om svah svaha

om  bhur bhuvah svah  svaha

 

He should then throw ghee-soaked wood of pradesa length into the fire silently.

He should then perform udicya karma, vaishnava homa etc. and give daksina to vaishnavas.

According to some texts the juice from crushed banyan leaf sprouts should be poured into her right nostril to give her strength at this time.

During the time of pregnancy she should avoid having sex, sleeping in the daytime, staying awake at night, exerting herself physically, riding in vehicles, taking purgatives, experiencing all types of mental strain, and eating spicy, salty, sour, or h eavy foods.

 

Simantonnayanam (Parting The Wife's Hair):

Importance:

The more a child grows the more his parents become jubilant, and the child's attempts to turn over are also a source of jubilation. Even before the child is born, when the mother is pregnant, many recommended ritualistic ceremonies are performed. ... In Vedic civilization, childbirth or pregnancy is never regarded as a burden; rather it is a cause for jubilation.

 

SB10.7.4

Time:

In the fourth, sixth or eighth month of the first pregnancy simantonnayanam should be performed. If the garbhadhana and pumsavana ceremonies have not been yet done, these should be done on this day, followed by the simantonnayanam ceremony.

Procedure:

The husband should bathe, perform visnu puja, offer mahaprasadam and caranamrta to the guru parampara, mahabhagavatas and saktis (see vrddhi sraddha rites preceding marriage), prepare the yajna by performing kusandika, calling in the fire called <mang ala,> and perform all the rites to the end of virupaksa japa.

If one has not performed the garbhadhana or pumsavana rites oen should perform them in the following way:

sankalpa:

om tat sat adya

....... (date)etan madiya patnya yatha kale

garbhadhana pumsavana karmanoh akarana janita dosa prasamanaya

satyayana homam aham kurviya

 

He should then perform satyayana homa:

om pahi no'cyuta enase svaha

Oh acyuta , give us protection from our sins.

 

om pahi no visva vedase svaha

Oh lord, give protection to us  though we possess all wealth.

om yajnam pahi hare vibho svaha

Oh lord of all opulences, protect this yajna.

om sarvam pahi shriyah pate svaha

Oh lord of laksmi, protect everything here.

om pahi no'nanta ekaya

pahi uta dvitiyaya

pahi urjam trtiyaya

pahi girbhis catasrbhih

 

Oh ananta, by this first oblation protect us, and by the second also.

Prserve our strength by the third. By these four prayers protect us.

om punah urja nivartasva

punah visno isas ayusa

punah nah pahi amhasah svaha

 

Strength, come forth; visnu, come forth with food and long life.

Protect us from sin.

om saha rayya nivartasva

visno pinvasva dharaya

visvapsnya visvatas pari svaha

 

Come forth with everything good. Oh visnu, cause everything to increase like streams of milk from a cow. Oh visnu, you bestow nourishment throughout the universe.

om ajnatam tad anajnatam

yajnasya kriyate mithu

visno tad asya kalpaya

tvam hi vettha yatha tatham svaha

 

Oh visnu, rectify whatever was performed wrongly, consciously or unconsciously, in this sacrifice. Understand our sincere intention.

om prajapate visno na tvat etani anyo

visva jatani parita babhuva

yat kamah te juhumah tat no'stu

vayam syamah patayo rayinam svaha

 

Oh visnu, master of all creatures, there is no one besides you. The Lord has encompassed everything. With desires we have sacrificed to you. May those desires be fulfilled. May we bcome the masters of spiritual wealth.

He should then perform the garbhadhana and pumsavana rites according to the text.

He should then perform the simantonnayanam samsksara as follows:

The wife should be bathed. She should be seated facing east, on the west side of the fire on the right hand side of her husband upon kusa with tips facing north. The husband should throw ghee-soaked wood of pradesa length into the fire silently.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaha

om bhuvah svaha

om svaha svaha

om bhuh bhuvah svah svaha

 

Standing behind his wife and facing east the husband should with silk string tie two udumbara fruits or barley sprouts along with nima, mustard and bael, around his wife's neck, saying:

om ayam urjavato vrksa

urjiva phalini bhava

parnam vanaspate nutva

nutva ca suyatam rayih

 

Like this strong tree, become fruitful and strong. King of trees, having brought forth abundant leaves may she bring forth fruit.  A pinjali is two blades of kusa grass of pradesa length bound together by a third of the same length.

Holding three pinjalis, he should hold them over the border of her hair and draw them back over the part of her hair and bind them at the side, saying:

om bhuh

Taking three more pinjalis, he should place it in her hair in the same manner, saying:

om bhuvah

Taking three  more pinjalis, he should place them in her hair saying:

om svah

Taking a porcupine quill, the husband should pass it over her part, and fix it in her hair, saying:

om yena aditeh simanam nayati

prajapatih visnuh mahate saubhagaya

tena aham asyai simanam nayami

prajam asyai jaradastim krnomi

 

I part her hair with the instrument with which prajapati visnu parts the hair of aditi, for great fortune. In this way I create long living sons for her.

Fastening the arrow in her hair, he should draw a spindle full of thread over the part of his wife's hair and fix in the hair saying:

om ramam aham suhavam sustuti huve

krnotu nah subhaga bodhatu atmana

sivyatu apah sucya acchidyamanaya

dadatu viram satadayamukhyam

 

I call the easily approachable Lord with words of praise. May the Lord understand our needs and fulfil our prayers. May the finger stitch with unbroken needle, and may she bestow brave, praiseworthy sons.

om yaste rama sumatayah supesaso

yabhih dadasi dasuse vasani tabhih

nah adya sumana upahagi

sahasra posam subhaga raranah

 

Endowed with just mind and beauty, you give results to those who sacrifice. With that generous mind, come to us today to bestow a thousand progeny, oh giver of fortune.

Sesame, urad and rice should be cooked and ghee should be poured over it.

The husband should show this to the bride saying:

om kim pasyasi

What do you see?

The wife should say:

om prajam pasun saubhagyam

drdha krishna bhaktitvam avayoh

dirghayus tvam patyuh

 

May there be offspring, animals good fortune, firm krishna bhakti for the two of us. May there be long life for my husbnad.

He should then perform vyasta samasta mahavyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svaha

om bhuh bhuvah svah svaha

 

He should throw ghee-soaked wood of pradesa length in the fire silently.

He should perform udicya karma etc and give daksina to the vaishnavas.  Then married women who have living children should put the couple on a raised platform and sprinkle them with water saying:

bhakta virasus tvam bhava

jivasus tvam bhava

jivapatni tvam bhava

 

Bring forth strong devotees, bring forth life, be a long living wife.

The wife should then eat the cooked rice, sesame and urad dhal.

She should remain silent until the stars appear in the sky. Then, touching a calf, she should break her silence by saying <bhur bhuvah svah>.

 

Sosyanti Homa (Rite For The Woman About To Give Birth):

Time:

A few days before the brith of the child, amidst celebration and blowing of conch shells, the wife should be moved to the confimement room (sutika grha) which may b locatd in the southwest part of the house, facing east.

When the wife is about to bear the child the husband should perform this rite for the safe delivery of the child and the wife's good health.

Procedure:

The husband should bathe, perform worship of visnu and vaishnavas, and vrddhi sraddha (see marriage ceremony).

Sankalpa:

om visnuh  om tat ssat

adya.........(date)

.........(name of wife) abhidhanaya madiyapatnyahsukha prasavartham

shri visnu smarana purvakam

sosyanti homam aham kurviya

 

On..........(date), for the safe delivery of child of my wife named........, I perform this sosyanti homa.

He should perform kusandika and call the fire named <mangala,> performing rites to the end of virupaksa japa.

He should throw ghee-soaked wood into the fire silently.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaha

om bhuvah svah

om svah svaha

om bhuh bhuvah svah svaha

 

He should offer ghee, visnu caranamrta, prasadam into the fire saying:

om visno

ya tirasci nipadyate

aham vidharani iti

tam ghrtasya dharaya

yaje samradhanim aham

samrdhanyai devyai destryai

idam tvat prasadamrtam    svaha

 

Oh visnu, I worship with streams of ghee the Lords consort, who is pleased by our worship and who brings forth the child. I offer this nectarean prasadam to the merciful consort of the Lord.

om vipascit mahavisnuh puccham abharat

tat dhata punah aharat

pare ehi tvam vipascit mahavisnuh

puman ayam janisyate ............(name of future child)

nama svaha

 

Lord, perform this sacred rite in the future. My son, named.........., will be born.

He should them perform vyasta samasta mahavyahrti homa.

He should throw wood into the fire without mantra.

He should perform udicya karma etc, and give daksina to the vaishnavas.

 

Jata Karma  (Ceremony At Birth)

 

After bathing and purifying himself and dressing himself properly, he (Nanda Maharaj) invited brahmanas who knew how to recite Vedic mantras. After having these qualified brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic birth ce remony celebrated for his newborn child (Krishna) according to the rules and regulations.

SB10.5.3

 

We see that five hundred years ago at the birth of Lord Chaitanya Mahaprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic and this concludes everything.

CC Adi III, p.116

 

Time:

Jata karma is performed immediately upon the birth of the child, within the sutika grha. This ceremony is also called medha janana, a ceremony to produce intelligence in the child.

Ghee is used because,according to ayurveda it produces beauty, memory, intellect, talent, lustre, strong semen and long life.

When the child emerges from the womb the covering should be removed and the child should be cleaned. The father should say:

ma nabhim krntata stanyam ma datta

Do not cut the umbilical cord. Do not give the breast milk.

The father should bathe, and then recite prayers to guru parampara and visnu smaranam.

vande `ham  etc

and

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

A brahmacari, young girl, pregnant mother or vaishnava scholar should, on a washed stone slab, grind rice and barely into poweder using an unused stone. The father should take the powder using the thumb and ring finger of his right hand, saying:

om iyam ajna idam annam idam ayuh idam ghrtam

Here is the order.  Here is rice (sustenance). Here is long life. Here is ghee.

He should place the mixture on the tongue of the newborn child,. using a golden spoon, saying:

om medham te madhava vanmanau

medham harih dadhatu

medham te acyutanantau

adhattam puskara srajau svaha

 

May madhava, vanmana, and hari give you intelligence. May acyuta and ananta, wearing lotus garlands, bestow intelligence to you.

He should give ghee again saying:

om sadasi ati priyam krishnasya kamyam sanim medham ayasisam  svaha

At this place I have attained the most precious boon, intelligence for understanding Krishna.

He should give permission to cut the cord by saying:

nabhim krntata stanyam ca datta

Cut the cord, give milk,

The cord should be tied and cut at the proper place and the child should be washed and fed milk.

The father should again take bath and then distribute gifts to brahmanas. There may be festivities:

 

The wife of Shrivasa Thakura, whose name was Malini, accompanied by the wife of Candrasekhara and other ladies, came there in great happiness to worship the baby (Lord Chaitanya) with paraphernalia such as vermilion (sindhur), tumeric, oil, fused rice ( popped rice), bananas and coconuts.

CC Adi III, p.116

 

The mother and child should stay in the confinement room (sutika grha) for the period of impurity (asauca), which is ten days in the case of a wife of a brahamana.

The father and other close relatives also should observe asauca, during which time they should refrain from all duties requiring purity for execution (visiting the temple or worshippng the deity etc).

However those engaged in sacrifice (yajna), thos who ar initiated, those observing vrata, brahmacaris, realized souls, doctors, craftsmen, barbers, servants and kings

Circumcision;

The whole vrnasrama system discourages sex life.  Circumsicion is a facility for sex life. so in other systems of religion or throughout the whole universe, the tendency is to enjoy sex life, whereas the varnasrama system discourages sex life.

letter from Shrila Prabhupada

Arvind Shah, Sept.30, 1975

 

 

Niskramanam (taking the child outside for the first time):

Time:

The mother and child should leave the room of confinement (sutika grha), at the end of period of impurity after bearing a child (asauca), which is ten days for the wife of a brahamana, twelve for the wife of a ksatriya, fifteen for wife of a vaisya an d thirty for the wife of a sudra. The mother and child should remain indoors however until the third lunar day of the third waxing moon after the child's birth. This first outing fo the child is call

Procedure:

The child should be bathed in the morning, and at sundown the husband and wife should go with the child to a temple. They should stand facing the deity, the wife on the husband's left side. The child should be wrapped in a clean cloth.

The wife should give the child into her husband's hands, and then procede behind the husband and stand on his right side facing the deity.

 

The husband should say:

om ekah purastat ya idam babhuva

yato babhuva bhuvanasya gopta

yam apyeti bhuvanam samparaye

namami tam aham sarvato mukham

tat prabho sarvato mukham

naham pautram agham nigam

 

I pay respects to the all pervading Lord who existed before the material creation , from whom emerged the protector of the worlds, and into whom the words merge at the time of destruction. Oh all pervading Lord, may misfortune not come to my son.

om ya atmada balada yasay visve

upasate prasisam yasya devah

yasya chaya amrtam yo mrtyu mrtyuh

kasmai devaya havisa vidhema

tasmat prabho mrtyu mrtyo

naham pautram agham rsam

 

The Lord, who is the giver of consciousness, giver of strength, whose order all beings in the universe obey, whose very shadow is immmortality, who is death to death personified, we should worship with fine offerings. Therefore oh Lord, death of deat h personified, may misfortune not come to my son.

 

om nara narayanau sarma yacchatam

prajayai me prajapati yathayam na pramiyate

putro janitrya adhi

 

May nara narayana, the Lords of procreation, bestow to the child and to me, the good fortune that mother and son not be destroyed.

 

Saying this he should point out the deities to his son and offer arghya saying:

om krishna madhavo govinda pundarikaksa vamana

 

grhitarghyam hrsikesa ramaya sahito mama

 

He should then give the child to the mother and sing vamadevya gan:

 

om bhuh bhuvah svah

kaya nah citre abhuvat

uti sada vrdhah sakha

kaya sacisthaya vrta

 

om bhuh bhuvha svah

kah tva satyo madanam

mamhistho matsat andhasah

drdha cid aruse vasu

 

om bhuh bhuvah svah

a bhi yunah sakhinam

avita jaritrnam

satam bhavasi utaye

 

 

The child should then return home.

 

After three more waxing moons, on the third lunar day, a the evening sandhya the father should go to the deity adn offer flowers three times saying:

 

yasmat na jatah paro anyo asti

ya avivesa bhuvanani visva

prajapatih prajaya samvidanah

trini jyotisi sacate sa sodasim

etat vidvan mahavisno

naham pautram agaham rudam

 

The Lord, to whom no living being is superior, who has eenterd he worlds as the living entities, is the Lord of the living entities, but is intimately united with them. the three luminaries with the sixteen phases of light, accompany the Lord. All k nowing visnu, pervading all, may harm not come to our son.

 

He should return home singing vamadevya gan. He may perform this rite without the son and wife being present.

 

Nama Karana (Giving a Name to the child):

 

Time:

The child should be named on the tenth, twelfth, hundred and first day, or one full year from his birth.

 

Procedure;

The father, having taken bath, having worshipped visnu and performed vrddhi sraddha (see marriage preliminaries), should perform kusandika rites to the end of virupaksa ajapa, calling the fire named <parthiva.>

He should offer ghee-soaked wood of pradesa length into the fire silently.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaah

om bhuvah svaha

om svah svaha

om bhuh bhuvah svah svaha

 

The mother, holding the child covered in clean cloth, should be situated on the husband's right side.

She should give the child to her husband and pass behind him and come to his left side. She should sit facing east on kusa grass with tips facing north.

The husband shoud offer oblations saying:

om tad visnoh paramam padam

sada pasyanti surayo

diviva caksur atatam

om visnave svaha

 

om ........(tithi, eg. pratipade) svaha

om tad visnoh paramam padam

sada pasyanti surayo

diviva caksur atatam

om ......(eg. pratipat) tithi devatayai visnave svaha

 

om tad visnoh paramam padam

sada pasyanti surayo

diviva caksur atatam

om vaisnavebhyo svaha

 

om......(naksatra  eg.asvinyai) svaha

om tad visnoh paramam padam

sada pasyanti surayo

diviva caksur atatam

om ..........(eg asvini) naksatra devatayai visnave svaha

om tad visnoh paramam padam

sada pasyanti surayo

diviva caksur atatam

om vaisnavebhyo svaha

 

The father should touch the mouth, nostrils, eyes, and ears of the child with his right hand and say:

om ko'si katamo'si eso'si amrto'si'ahaspatyam masam pravisa shri.......(name of son)

You are immortal like the Lord. Oh........(name of son) enter in this solar month.

om sa tva ahne paridadatu

ahah tva ratryai paridadatu

ratrih tva aho ratrabhyam paridadatu

aho ratrau tva ardha masebhyah paridattam

ardha masah tva masebhyah paridadatu

masah tva rtubhyah paridadatu

rtavah tva samvatsaraya paridadatu

samvatsarah tva ayuse jarayai paridadatu

..........(name of son)

 

May the Lord consign you to the day

May the day consign you to the night.

may the night consign you to the day and night.

May day and night consign you to half months.

May the half month consign you to the full months.

May the months consign you to the seasons.

May the sasons consign you to the year.

May the years consign you to  long life,

oh.............(name of child).

 

 

The husband should whisper the name in the left ear of his wife saying:

shri.......(name of child) ayam te putra

.........is your son.

He should give the child back to his wife's hands.

He should offer wood silently into the fire.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaah

om bhuvah svaha

om svah svaha

om bhuh bhuvah svah svaha

 

He should perform udicya karma and concluding rites, then give daksina to vaishnavas.

Choosing Names:

Names may be chosen according to various methods.

after the deity of the constellation in which the child was born:

asvini ( agni)

bharani (yama)

krttika (agni)

rohini(prajapati)

mrgasirsa (soma)

ardra (rudra)

punarvasu (aditi)

pusya (brhaspati)

aslesa (sarpa)

magha ((pitrni)

purva phalguni (bhaga)

uttara phalguni (aryaman)

hasta (savitr)

citra (tvastr)

svati (vayu)

mula (nrti)

purvasadha (apa)

uttarasadha (visvadeva)

sravana (visnu)

dhanistha (vasu)

satabhisa (varuna)

purvabhadrapad (ajaikapada)

uttarabhadrapada (ahirbudhnya)

revati (pusa)

 

After the deity of the month in which the child is born:

margasirsa: krishna

pausa: ananta

magha: acyuta

phalguna: cakri

caitra: vaikuntha

vaisakha: janardana

jyestha: upendra

asadha; yajnapurusa

sravana: vasudeva

bhadra: hari

asvina: yogisa

kartika: pundarikaksa

 

Name according to aksara corresponding to naksatra:

Each naksatra is divided into four equal parts. Each part is assigned a syllable. After determining which naksatra and which quarter of the naksatra that the child was born in, a name shoul be chosen which begins with syllable corresponding to the pa rticular quarter of the naksatra. Any syllable with an <o> sound may substitute an <au> sound.  An syllable with an <e> sound may substitute an <ai> sound. <S> may be substituted for <s>.

Naksatra:                1st, 2nd, 3rd, and 4th quarters:

 

asvina                   cu, ce co la

bharani                  li,  lu, le lo

krtikka                  a, i, u e

rohini                   o, ba bi bu

mrga sirsa               be bo ka ki

ardra                    ku, gha, na cha

punarvasu                ke ko , ha , hi

pusya                    hu, he, ho, da

aslesa                   di du, de do

magha                    ma mi, mu, me

purva phalguni           mo, ta, ti, tu

uttara phalguni          te to pa pi

hasta                    pu, sa na tha

citra                    pe po ra ri

svati                    ru re ro ta

visakha                  ti tu te to

anuradha                 na ni nu ne

jyestha                  no ya yi yu

mula                     ye yo bha bhi

purvasadha               bhu dha pha dha

uttarasadha              bhe bho ja ji

abhijit                  ju je jo kha

sravana                  khi khu khe kho

dhanistha                ga gi gu ge

satabhisa                go sa si su sa si su

purva bhadra             se so se so da di

uttara bhadrapada        du tha jha na

revati                   de do ca ci

 

According to zodiac sign:

mesa : a la

vrsas; u va

mithumna; ka cha

karkara; bha ha

simha:   ta  ?

kanya pa tha

tula:ra tav

rsicha; na ya

dhanu: bha bha

makara; tha ja

kumbha : ga sa

mina: da ca

mina;   na jha

dhanu: pha dha

kanya: ya na

vrsa: i e o

kumbha: sa

mithuna: bha na

 

Pausti Karma  (ceremony for continuing health of the child)

Time:

This ceremony should be performed every month on the tithi and paksa (waxing or waning phase of the moon) corresponding to the tithi and paksa on which the child was born.

(eg. If the child was born on the tenth lunar day (dasami tithi)) of the waxing phase (sukla) of the moon in magha month, the ceremony should be performed in each of the next twelve lunar months on dasami of the waxing phase of the moon.)

Alternatively one may perform the rite on the purnima of each month.

The father should perform early morning duties, then visnu arcana.

He should recite:

om svasti no govindah svasti no' cyutanantau

svasti no vasudevo visnuh dadhatu

svasti no narayano naro vai

svasti nah padmanabhah purusottamo dadhatu

svasti no visvakseno visvesvarah

svasti no hrsikeso harir dadhatu

svasti no vainateyo harih

svasti no'njanasuto hanur bhagavato dadhatu

svasti svasti sumangalikeso

mahan shri krishna saccid ananda ghanah

sarvesvaresvaro dadhatu

 

 

om tad visnoh parama padam sada pasyanti surayah

diviva caksur atatam

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

 

He should perform kusandika ending with virupaksa japa, calling the fire named <balada.>

He should offer ghee-soaked wood of pradesa length into the fire silently.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaha om bhuvah svaha

om svah svaha

om bhur bhuvah svah svaha

 

He should offer oblations with the following three mantras:

om acyutanantabhyam svaha

om damodara purusottamabhyam  svaha

om vasudeva vamana visnu vaikunthadibhyah svaha

 

He should then offer oblations to the tithi and naksatra devatas saying:

om tad visnoh paramam padam

sada pasyanti surayah

diviva caksur atatam

om visnave.....(tithi name:  eg. , dvitiya) tithi devatayai svaha

 

om tad visnoh paramam padam

sada pasyanti surayah

diviva caksur atatam

om vaisnavebhyo svaha

 

om............(tithi name eg. dvitiyayai) svaha

om tad visnoh paramam padam

sada pasyanti surayah

diviva caksur atatam

om visnave..........(naksatra, eg. asvini) devatayai svaha

 

om tad visnoh paramam padam

sada pasyanti surayah

diviva caksur atatam

om vaisnavebhyo svaha

 

om........(naksatra name: eg asvinyai) svaha

The father should offer as many oblations as he can using the mantras:

om tad visnoh parama padam sada pasyanti surayah

diviva caksur atatam

om krsno vai saccidananda ghanah

krishnah adi purusah krishnah purusottamah

krishnah ha u karmadi mulam

krishnah sa ha sarvaikaryah

krishnah kasam krt adisa mukha prabhu pujyah

krsno'nadis tasmin ajandantar bahye

yan mangalam tal labhate krti

 

He should perform mahavyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svaha

om bhur bhuvah svah svaha

 

He should offer wood into the fire silently.

He should peform udicya karma and concluding rites, and give daksina to vaishnavas.

 

 

Anna Prasana (feeding the first grains)

Time:

Iin the case of a male child the rite should be performed in the sixth or eigth month, on an auspicious day. In the case of girl, it should be performed in the fifth or seventh month, on an auspicious day.

This ceremony should not be performed before the fourth month, and not later than a year, for the sake of the child's health. Signs of teeth are the indication that the child is ready for solid foods.

Susruta says the child should be fed light food. Rice boiled in milk is often used as the food.

Procedure:

The father , having performed early morning duties, should perform visnu arcana and vrddhi sraddha (see marriage preliminaries).

He should perform kusandika to the end of virupaksa japa, calling the fire named <suci.>

He should offer ghee-soaked wood of pradesa length into the fire silently.

He should perform vyasta samasta mahavyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svasha

om bhur bhuvah svah svaha

 

He should offer oblations saying:

om mahaprasadannam vai ekam chandasyam

tat hi ekam bhutebhyah chandayati svaha

 

This mahaprasada rice is an offering for the bhutas.

om shrih vai esa yat sattvano virocano

samkarsano mayi sasttva avadhatu svaha

 

This offering prosperity. May virocana, sattvana, samkarsana bestow truth in me.

om annasya ghrtam eva rasah tejah

sampadartha tad anantaya juhomi svaha

 

Among food ghee is happiness, beauty, strength and nobility.  I

offer it to ananta for all success.

om visnave ksudhe svaha

To visnu for hunger.

om shri visnave ksut pipasabhyam svaha

To visnu for hunger and thirst.

He should offer oblations to the five life airs, saying:

om pranaya svaha

om apanaya svaha

om samanaya svaah

om udanaya svaha

om vyanaya svaha

 

He should then perform vyasta samasta maha vyahrti homa:

om bhuh svaha

om bhuvah svaha

om svah svasha

om bhur bhuvah svah svaha

 

 

He should throw ghee-soaked wood of pradesa length into the fire silently.

He should perform udicya karma and concluding rites.

He should feed the child grains saying:

om acyuta

annapate annasya no dhehi   anamivasya susminah

pradataram tarisah urjam    no dhehi dvipade catuspade svaha

om pranaya svaha

Oh acyuta master of food, bestow food which gives strength and which is free from disease. You should lead the performer of sacrifice onwards. Give strength to us and the animals. I sacri fice to the prana.

om janardana

annapate krnuta  annam no dhehi piyusa

asaktam te'nnam yad yad yuge  no dhehi dvipade catuspade svaha

om apanaya svaha

 

Oh janardana, lord of sustenance and food, provide our sustenance, bestow your food of bliss and immortality. At all times bestow upon us, both human and beast.

om laksmi narayanau

annapati annam amrtam     no dhehi kamala samskrtam

te bhukta sesam no dhehi   dvipade catuspade svaha

om samanaya svaha

Oh laksmi narayana, rulers of sustenance, give us the food of immortality, prepared by laksmi herself. Bestow upon us your remnants, to the humans and the animals.

om annpate  yajna annam   adhiyajnam tvadiyam

no dhehi sarva durlabham manusyam vai sudhayutam

no dhehi dvipade catuspade svaha

om udanaya svaha

 

Oh lord of sustenance, give us your principal sacriifice, the food of that sacrifice. Bestow to us the human form and nature so hard ot attain, made eternal. Bestow that to us, humans and animals alike.

om annapate janardana   sad rasam amrta siktam

niveditam te sad  annam   no dhehi kilbisapaham

no dhehi dvipade catuspade svaha

om vyanaya svaha

 

Oh janardana, give to us, both man and beast, your eternal food, that which has been offered to you, soaked with the nectar of the six flavors, and capable of destroying all sins.

He should then give daksina and feed the devotees and all living entities.

After the anna prasana ceremony scripture and money may be placed before the child so that his future tendency may be indicated.

 

 

 

 

Karna Vedha (boring the ears):

According to Susruta, this ceremony should be performed in the sixth or seventh month after birth, though it may be performed along with the cuda karana ceremony or at upanayanam.

It should be performed during the waxing phase of the moon on an auspicious day, before noon.

The child should be held on the lap of the mother.

Using a gold, silver or iron needle, the surgeon should take the right ear of the boy or left ear of a girl first, and pierce the ears with a single stroke.

Gifts should be given to the vaishnavas, and surgeon.

 

Putra Murdhabhighranam (Smelling the sons's head)

Time:

This may be performed after the anna prasana ceremony, when giving blessings, when the father returns from a long journey, or if the father has not gone a ong journey, when the child can recognizes the father. Otherwise it is performed after the upan ayanam ceremony.

The father should wash his feet , perform acamana and facing east hold the child `s head (or the eldest son's head first if there are more than one son), saying:

om angat angat samsravasi

hrdayat adhijayase

pranam te pranena samdadhami

jiva me yavad ayusam

 

Breath of life, from limb to limb you flow. From the heart you conquer. Oh son, to you by my breathing I give life. Live a long life for me.

om angat angat sambhavasi

hrdayat adhijayase

vedo vai putranamasi

samjiva saradah satam

 

From limb to limb you flow.  From the heart you conquer. Your name is the veda, eternal knowledge. Live a hundred autumns, a hundred harvests.

om asma abhava parasuh bhava

hiranyam amrtam bhava

atmasi putra ma mrthah

samjiva saradah satam

 

Be like a stone, be like a thunderbolt, be immortal wealth. Oh son, you are my very self. Do not die. Live a hundred autumns.

He should smell the child's head, saying:

om pasunam tva himkarena

abhijighrami....... (name of son) dasa.

 

Oh....(name of son), making a sound like the breathig of the cows, I smell your head.

the father should then recite the vama devya gan:

om bhuh bhuvah svah

kaya nah citre abhuvat

uti sada vrdhah sakha

kaya sacic-sthaya vrta

om bhuh bhuvha svah

kah tva satyo madanam

mamnistho matsat andhasah