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(from India-Forum.com,
posted by k.ram )
WORSHIP - THE HINDU WAY
The word Puja originates from the Dhathu "Puj", which means to
worship, to honor, to welcome. The root of the word Puja is "Yaja"
Deva Poojaayaam" means the service or activities that one cannot
avoid from doing to propitiate or please God.
Every country, state, religion, caste, family and even
individual has its/their/his/her own belief and ways of
performing Puja. Whatever may be the method or system or
practice that one adopts or follows, there are, as per Hindu
scriptures 4, 5 (Panchopachar), 8, 10 (Dasopachar), 13, 16 (Shodashopachar),
24, 32, 64 or 108 types of Upacharas or activities or services
to propitiate God.
The daily worship generally consists of sixteen phases or items
according to a conventional practice usually referred to as
Shodasopachara Puja. These sixteen items are not always
necessarily the same throughout. They differ from occasion to
occasion and may be from place to place or person to person. But
a common sequence popularly followed by majority of the devotees
is as follows:
QUOTE
1. Avahanam - Invocation
2. Asanam- Offering a seat
3. Padyam- Water for washing the feet
4. Arghyam- Water for washing the hands
5. Achamaneeyam- A few drops of water for sipping
6. Snanam- Bathing with water, milk or honey
7. Vastram- Garments to cover the body
8. Yajnopaveetam- The sacred thread placed across the left
shoulder and the right bottom part of the trunk
9. Gandham- Sandal paste
10. Pushpam- Flower or flowers
11. Dhoopam- Burning incense for fragrance and to intensify the
feelings of devotion
12. Deepam- Lighting to remove darkness, symbolizes
enlightenment
13. Naivedyam- Food for nourishment
14. Tamboolam- Betel leaves with nut and other ingredients, a
condiment that signifies completion of a meal.
15. Neerajanam- Offering of camphor enkindled to have a better
look of the Supreme both within and without
16. Atma Pradakshina Namaskaram- Prostration before the Lord as
a mark of self-surrender after making a parikrama.
(1) Aavahan or Invocation or Praan Prathishta: We invite the
Invisible Supreme Soul to manifest through the idol or photo
that we keep in front of us for our prayers or Puja, or we
imagine that God is residing in it or we imagine that God
manifested in and through the idol or photo accepting our
prayers or imagine that the idol or photo has life and God is
accepting our prayers through the Idol or photo.
(2) Asan or Simhasan or Throne: As we cannot and do not have the
capacity to offer a magnificent throne to Lord, Who is the owner
of the whole universe, we offer HIM a seat, according to our
capacity, thinking that HE feels comfortable, and start
decorating it inwardly with all kinds of precious stones,
jewels, gold, flowers, cushions, etc., the best we can think of
and request the Lord to be seated to accept our offerings.
(3) Padyam. This includes the symbolic offering of water for
washing the feet. This custom dates back since the days when
very few used to wear shoes or chappals and those days without
convenient transport facility. Offering water to wash the dust
and dirt off the feet. It is also a sign of respect to offer
water to wash one's feet. We can see the references to this act
in our scriptures, especially with reference to Rishis, Sages,
etc. We also do Pada Puja (worshipping the holy feet) to Saints
in our houses.
(4) Arghyam: As we imagine God has assumed the shape of a human
being with two legs, two or four hands, one or more heads, etc.,
moved by our prayer, we offer HIM water with a feeling that HE
would like to wash HIS hands before accepting our offerings, as
we do before doing something good or important, sacred or taking
food.
(5) Achaman: We do Achaman (i.e., we sip water three times with
mantras like Om Govindaya Namaha, Om Narayana Namaha, Om
Madhavaya Namaha, etc.) facing or sitting towards East to
cleanse our inner-self (Antharangam) with the water purified
with Mantras, so that any thoughts that we might have
entertained either before or after starting Puja will vanish
from our mind. Like this, we purify ourselves. As we cleanse our
body by taking bath, we cleanse our inner-self by taking water
saturated or purified with Mantras.
Again here water is offered to God with a view that HE washes
HIS face. It is the tradition in our houses that whenever any
guest comes from outside, after ushering him into the house, we
give him water for drinking as well as washing or at least
sprinkling water on the face so that the guest feels relieved of
the tiredness and strain of the journey.
(6) Snanam/Bath: Bath given to the God with Ganga Jal or milk,
or honey, or with perfumed water, etc.
(7) Vastra Yugmam: Then we offer good clothes to God and
decorate HIM with excellent quality clothes, according to our
capacity, as we do to our children on their birthdays.
(8) Yagnopaveetam: We then offer HIM Yagnopaveetam, a sacred
thread placed across the left shoulder and the right bottom part
of the trunk.
(9) Gandham: We offer God scented chandan (sandal paste) so as
to give coolness to HIS body. The royal kings used to do this in
the olden days. We offer Oordhwapundram or decorate God with
Tilak or some such decoration to God's face. The next step is
Alankar God with Abharanas or jewels. As we feel that by wearing
such and such ornaments, we look beautiful or we beautify
ourselves with all kinds of alankaras, the same way, we should
also feel that the Lord is Self only and we should decorate HIM
with the same feeling and purpose so that HE looks beautiful.
(10) Pushpa Puja (Archana): We offer flowers to God with a lot
of love and devotion to please HIM. Of late it has become a
practice to offer broken or withered flowers, may be due to
scarcity and sky-racketing prices of flowers, but, in fact, it
must not be done so. God is full of compassion and mercy and HE
does not protest, as HE understands our compulsions. We should
offer a flower for each one of HIS sacred and kalyana name that
we recite, whether it is Ashtothra or Sahasranama. Here we
should always remember one very important point that most of us
just throw flowers and Akshatas at God, in a routine way. But,
it is not the right procedure. We should recite the names of our
Lord with a lot of love and affection and with each name that we
recite with love and bhava (feeling), we offer a flower to the
Lord in such a way that first we bring the flower near to our
chest or heart and offer it at the feet of Lord with a feeling
that, Oh God! I am offering my heart (Colorful Hridaya Pushp) at
Your Lotus Feet. Kindly accept it and remove all my Doshas such
as Kama, Krodha, Lobha, Mada, Macharya, Irsha, Dwesha, Ahankara,
etc. Kindly take me into your fold my Lord.
That is the essence or meaning behind offering colorful flowers
to Lord. Bhava is very important in all our spiritual (of
course, even in social) activities. The same method is
applicable while offering Akshitas or Kumkum or any such
offering to Lord. It should always be humble, and never routine
and mechanical. In other words, Archana is the heartfelt
offering of Love to God. In Archana a devotee calls God with a
variety of names as a loved one is called by different names
affectionately.
(11) Dhoopam: Dhoop represents the Gandh (fragrance) aspect of
the senses. A Satvic sense of depicting a pure Gandha sense is
the Dhoop. As we give Dhoop to babies in our residences, which
is still in vogue in villages, especially in rainy season, so as
to make the skin dry
and fresh and protect them from diseases like cold, etc., due to
high content of water in the air, we offer Dhoop to Lord also.
(12) Deepam: Deepam is the Tejas or fire aspect. We light the
lamp immediately after Dhoop with a view to see Lord more
clearly and also to witness the beauty and majesty of the Lord
is after alankaras. The words Tamasoma Jyothirgamaya, indicate
the essence of bhava behind keeping a lamp in front of the Lord.
The spiritual significance is: Oh God! Light my heart with the
prakasha of knowledge and dispel the darkness of ignorance. It
also signifies that the (true) Atman is revealed if one lights
his heart with the lamp of Pure Love and Right Knowledge. With
this bhava at heart, we light a lamp (Diya) or lamps in front of
God. The other angle to this is that the lamp indicates
auspicious sign. It has an important position in the Puja of
Hindus.
The main reason for keeping the lamp in front of God is that it
is a sign of good omen (Mangala or Shubha kaarakam). The other
reason is that in the olden days, where there was no electricity
or limited use of electricity, our ancestors used to keep lamp(s)
in front of God, so as to see HIS image or photo or HIS Divya
Rupa clearly. Probably, even today one can notice in olden
temples, in the sanctum sanctorum, that they do not keep or
allow electricity bulbs. They show the God to devotees with the
help of Aarati. Another reason, which I feel true, is that after
we decorate God we perform Aarati, immediately after offering
Dhoop with an anxiety or eagerness or desire to see how the Lord
looks and see the Deity to one's heart content. The light in
front of the Deity will help us to see the image more clearly,
especially in the smoke of Dhoopam.
(13) Naivedyam: Naivedyam is the Rasa (taste) aspect of the
senses. We offer all kinds and varieties of delicious food
items, which include sweets, fruits, etc., to God, with all
love, as if Ma Yashoda is feeding Krishna, or Mata Sabari is
offering fruits, although tasted first, to Lord Rama. See the
Bhava here. In fact, I was told that coconut is not compulsory
in Puja, but somehow it has become a part of it now. (The
meaning and purpose of breaking a coconut is
dealt with separately and will follow later).
(14) Thaambulam/Betel Leaves: As we offer Nut-powder (Supari) or
Paan to guests at the end of a meal, we offer Lord betel leaves
with supari (nut powder and spices) so that HE digests easily
whatever we offered to HIM to eat. Here we should not offer HIM
money, as it is
offered only when we offer Dakshina.
(15) Neeraajanam: After completing all the above Upachaaraas to
Lord, we do Neerajanam with a view to remove any Drishti Dosha
(evil sight) as we all know that HE has a wonderful personality
and added to it, HE has been decorated so well and looking so
handsome that it is very difficult for a devotee to take away
his sight from HIM. This we do with pure love as we do it to our
own small children. It is the practice in our houses/temples
that immediately after Aarati, we pay our respects to that
camphor flame by putting our palms over it and putting those
hands on our eyes. But, I was told that, it is wrong, because
the intention behind giving Aarati is to remove any evil sight (Drishti
Dosha) and also to show God more clearly to the devotees, but
not for any other purpose.
As we do not pay respects to
such activity when we do it for our children, the same way, we
should not do it in temples or at homes after Aarati. And that
flame should be kept aside and sprinkle a few drops of water to
remove Dosha, as we wash the legs and hands of our children and
wipe the eyes with water, immediately after removing Drishti
Dosha. Neerajanam signifies the end of Sakara or Bahya (outward)
Puja and is at the end to denote that all the Doshas and
impurities will vanish in thin air after burning the Ajnan in
the Jnanagni or Tapas.
(16) Atma pradakshina, Mantra pushpam and Uavasana: We offer
flowers and Akshatas with Mantras to Lord. It is done mainly to
highlight and explain the divinity, greatness, compassion and
love of God over HIS subjects or devotees. After doing all the
above, if knowingly or unknowingly we commit any mistake, either
in the performance of Puja or in our Bhava, we request God to
forgive us, as we are human beings and our Manas or mind is
subject to flirtations, and keep us in HIS Karuna Dhrishi
(Merciful eyes) always so that we will not repeat such mistakes
in future. Also we request HIM to bless us as we wish to offer
all the above upacharas every day to HIM. Then we do Pradakshina,
not only around the Lord, but also around ourselves, to indicate
that my Lord you are in me as Soul and doing Atmapradakshina
means doing Pradakshina around YOU only.
Then we do pranam (prostration) and then offer Kshama Prardhana
or Aparatha Kshamapana, with a view to offer all the mistakes at
the Lord's Lotus Feet. Having manifested in and through the idol
that we kept in our Puja Mandir and accepted our prayers and
sevas, now we request the Lord to take rest in our hearts and
live there forever, so that the divinity is manifested through
us and ultimately we realize our innate divinity within and
without, in other words, we merge in HIM thus removing the
ignorance forever. The Sevas both in Sakara or Nirakara
procedures are performed with a view to reach Him ultimately,
which is known as Puja. In the Sakara or Bahya Puja style, the
devotee directly (if he knows the significance) or indirectly
worships his Ishta Daivam through offer of sevas in the shape of
external articles to the object of worship, thereby involving
Pancha Tanmatras (i.e., Sabda, Sparsa, Rupa, Rasa and Gandha) or
Panch Jnanedriyas (i.e., Eyes, Ears, Nose, Tongue and Skin)
while offering Dhoopa, Deepa, Naivedya, Alankaras to the Lord.
The gross aspects of the Pancha Tanmatras in Puja are the Pancha
Upacharas. They are Pushp, Dhoop, Deep, Naivedya and Gandh. The
corresponding Pancha Mahabhoothas (Five Elements) are Sky/Ether
(Akasam), Air (Vayu), Fire (Agni), Water (Jal) and Earth (Prithvi),
which indicate respectively the vastness of heart, the fastness
of manas, the tejas, the amrit and the patience (saburi) aspects
of human being. In Manasik Puja, the devotee mentally dedicates
everything at the sacred feet of his Ishta Daivam. In fact,
Manasika Puja is considered superior to Bahya Puja. In other
words, Puja should not and cannot be a rigid and systematic
procedure, without which one cannot offer oneself to God, but it
should be more of love oriented or bhava pradhana offering to
God.
Then only the heart opens up, otherwise it would be a routine
and mechanical procedure to be followed. Through Puja, the
devotee's love and sense of belonging for his Ishta Daivam grow
and thus the Bhava or relationship with Ishta Daivam matures and
finally the devotee will succeed in establishing in his real
self (Swa-swarup) through gradually experiencing oneness with
the Ishta Daivam. Having understood what Puja is, now let us try
to analyze and understand the essence behind Sakara and Nirakara
or Bahya and Manasika Pujas.
Arranging the Articles: First of all, before sitting in front of
our Ista Daivam, we keep all articles that are required for
performing Bahya Puja wholeheartedly and successfully.
Physical freshness: Purity of body is conducive in making the
mind pure, so that only purity emanates from us. So, we keep
ourselves fresh before we start any Puja or any sacred work in
order to get only right feelings and thoughts while we are
performing Puja, and also emanate only such statements from us.
Freshness also helps us to keep our concentration on what we are
doing or offering to God. One should wear vibhuthi, chandan,
namam or kumkum. Then we do Pranayamam before Sankalpam.
Sankalpam: Sankalp or Sankalpam, literally means, taking a firm
decision or forming a firm opinion. No work can be successfully
accomplished without dedication. Like-wise, no Puja can be
performed satisfactorily without invoking HIS blessings through
sincere devotion and complete surrender. We pray to Lord to
bless us to successfully fulfil our resolve to worship HIM
through performing HIS Puja with heart, mind, soul and all
senses together. Here in Puja, Sankalpam means reciting those
words which will indicate what, who and where we are. Unless one
starts any work, especially the one which is being done for the
society at large, with pure and sacred sankalpa, the end result
will be disastrous. Sruti Smruti Puranokta Phalaprapyartham,
which means, that in Srutis (Vedas), Smrutis (Manu Smriti, etc.)
and Puranas, it has been said that any karma being done with a
desire should be started with a pure and sacred Sankalpa to get
the expected result. The idea behind praying for the
Sankalpasiddhi is to eradicate the feeling of doership or
Ahankar.
In other words, the result of Puja is thus offered to God. To
achieve this object, first one should visualise the purpose or
goal and plan meticulously what work should be done to achieve
that particular goal and then start seeing the other points such
as, who is the doer, where it is being held, when it is being
performed, what is being done and what is the result of it. Once
these have been identified and verified, then one needs to take
Dhruda Nischay (firm resolve or Sankalpam) to do it according to
the prescribed rules and regulations of that particular karma.
These points have been included, probably, to make the devotee
know and remember the place, the year, the month, the gotram,
birth star, the thithi (star) or day, etc.
I personally feel that it was included in our system or
tradition in olden days because the people from Brahmana varna
were ordained to do all Puja ceremonies, astrological
predictions, ceremonies in temples and society, etc., and if
they do not remember the important points such as the time, day
and date, the position of grahas, the name of the month or year
or the relevant thithi, etc., they may err in their decisions
and calculations resulting in wrong predictions. Now it has
become a part and parcel of the Puja so as to tell God every day
in which Kal(time)/Yug we are in, where (which area) we are
offering Puja, which is the current year (name of the year --
there 60 names), month, ayana (side), paksha (shukla/krishna -
i.e., first half or second half of the month) date and day (thithi),
etc.
Kalasa Sthapanam or Kumbha: This involves invoking Lords Vishnu,
Rudra and Brahma, four Vedas, Gayathri, waters from all oceans
and sacred rivers, such as, Ganga, Yamuna, Godavari, Krishna,
Thungabhadra, Saraswati, Narmada, Sindhu, Cauvery, etc., in the
water of Panchapatra, then sanctifying the vessel with Gandham,
Kumkum, Akshata and Pushpam. After invocation, the Kalasodaka
has to be sprinkled on all Puja materials and the persons
performing Puja for purification.If Sankhapooja is to be done,
then purified water has to be filled in the Sankha, then Puja
offered to Sankha add a few drops of Sankhodaka to the vessel
and then sprinkle the water on Puja materials and the persons
performing Puja or Self (Atmanam ca Prokshyan). Then,
Ghantanadam is to be done. Kumbha means water-pot. It symbolises
fullness. Sanyasins and eminent persons are welcomed with a
Purna-Kumbha (a pitcher filled with holy water). All the sacred
rivers like Ganta, Yamuna, Saraswati, Krishna, Godavari, Kaveri,
etc., are supposed to flow into the Kumbha, filling it.The
Kumbha stands for generative power. Hence it is associated with
the Divine Mother, the Grant Creation.
In worship, the deity is invoked to enter the Kumbha, remain
there throughout the Puja and then go back to His or Her own
abode. As the Kumbha is meant to serve as a temporary
image of the deity, its various components are equated with
various parts of the deity. Thus the jar represents the body of
the deity; the water in it stands for blood; the nine gems (navaratnas)
placed in it represent the nine-fold spiritual power (siddhis);
the kusha grass in the pitcher stands for blood vessels; the
triple strands of yarn over the mouth of the jar stands for the
nerves; the tower wound around the vessel is the skin, the
coconut placed at the mouth of the jar represents the face, the
kusha grass over the coconut stands for Lord Siva and the mango
leaves above everything else stand for the matted locks of Siva.
During Kumbha-abhishekam the sanctified water in the vessel is
poured over the pinnacle of the vimana above the garbhagriha of
the deity. The is the climax of the consecration ceremony and
huge crowds of men, women and children throng to get a
sprinkling of the sacred water on their heads (taken from the
Vedanta Kesari, February 2000 - A Monthly Journal of the
Ramakrishna Order) The absolute God cannot be grasped by the
human mind, so we require symbols.
If the devotee is very philosophical man, his symbol may be very
abstract in nature: a vast expanse, the infinite sky, something
unlimited. These are other images and conceptions, though
subtle. A person who cannot think in an abstract way prefers to
have more concrete symbols. So he has been given forms of the
anthropomorphic type.
This is consistent with the three major conceptions of God: God
the Absolute; the personal God with qualities, such as kindness
and love, but no form; and the personal God with both form and
qualities. In Hinduism, we find that the personal God has not
only qualities, but a variety of forms as well. And why should
this not be so? From a psychological point of view, the ideal
needs to be presented according to the understanding of the
devotee, all the while reminding him that it is through the
worship of the form that he is to reach the formless aspect of
the divine. This is the idea behind image worship in India.
Image worship does not mean that some inert substance such as
wood or stone is being worshipped. The image is also not a mere
icon. It is a symbol of the lord. It reminds the devotee of the
Lord, just as a photograph reminds us of the thing photographed
(Ref. "Concept of God in Hinduism" by Swami Swahananda from The
Vedanta Kesari, February 2000)
The idol is a support for us in spiritual childhood. A form or
image is necessary for worship in the beginning. It is an
external symbol of God for worship. It is the reminder of God.
The material image calls up the mental data. Steadiness of the
mind is obtained by image worship. The worshipper will have to
associate the idea of infinity, omnipotence, purity, perfection,
freedom, holiness, truth and omnipresence. It is not possible
for all to fix the mind Absolute. A concrete form is necessary
for practicing concentration. To behold God everywhere and to
practice the presence of God is not possible for the ordinary
man. Idol worship is the easiest form of worship for the modern
man. Idol worship is not just limited to Hinduism. Christians
worship the Cross. They have the image of Cross in their mind.
The Muslims keep the image of the Kaaba stone when they kneel
and do prayers. The people of the whole world keep some image or
the other in their mind. The mental image is also a form of
idol. Everyone is thus idol worshipper.
Pictures, drawings, symbols etc. are all forms of idol only.
Idols are not the idle fancies of sculptors, but are shining
channels through' which the heart of the devotee is attracted to
God and flows towards him. Many would say, "Oh God is an all
pervading formless being and how can God be confined to this
idol!" Are these people ever conscious of His omnipresence? Do
they always see Him alone in everything? No, It is their ego
that prevents them from bowing to the idols of God and with that
motive, they put this excuse forward. The idol is a substitute
or symbol. The image in a temple though it be made of stone,
wood or metal is precious for a devotee as it bears the mark of
his Lord, as it represents something which he holds holy and
eternal. A flag is only a small piece of painted cloth, but to a
soldier it stands something that he holds very dear. He is
prepared to give up his life in defending his flag. Similarly,
the image is very dear to a devotee. It speaks to him in its own
language of devotion. The image arouses devotion in the devotee.
A piece of ordinary white paper or colored paper has no value.
We throw it away. However, if there is the stamp of Government
on the paper (currency note), we keep it safe in pocket. Even,
so an ordinary piece of stone has no value for us. We throw it
away. However, if we behold the stone idol, we all bow our heads
with folded palms, because there is the stamp of beloved lord on
the stone. When you worship an image, we do not say; "this image
has come from Punderpur. It was bought by Shriram. Its weight is
50 lbs. It is made of white marble. It has cost me Rs. 500/-"
No! We superimpose all the attributes of the Lord on the image
and pray. When our devotion and meditation become intense and
deep, we do not see the stone image. We behold the Lord only who
is pure Consciousness. Image worship is very necessary for
beginners. By worshipping the idol, the Lord is pleased. The
idol is made up of the five elements. The five elements
constitute the body of the Lord. The idol remains an idol, but
the worship goes to the Lord. If you shake hands with a man, he
is highly pleased. You have touched only a small part of his
body and yet he is happy. He smiles and welcomes you.
Even so, the Lord is highly pleased when a small portion of his
cosmic body is worshipped. An idol is a part of the body of the
Lord. The whole world is His body. The devotion goes to the
Lord. The worshipper superimposes on the images the Lord and his
attributes. This is one of the easiest forms of
self-realization. It is one that suits the majority of people
today. A look at the picture of God will elevate our mind to
divine heights. This is truly a wonder and a miracle. The idol
or photograph of any God or Goddess is not just Stone or paper
or whatever other material but is a symbol of the true deity so
that we can focus our attention to the deity. With constant Puja,
even a personal photo or idol worshipped by a devotee acquires a
distinct identity of its own and starts responding to the
devotee.
The idol of a deity in a temple is all the more powerful since
the Deity is invoked by Mantras and regular Pujas. As prescribed
in the AGAMA SASTRAS, Yantras are also installed under the idols
to increase the power of the deity many fold. Thus a powerful
aura is built around the idol. Any object, be it ARATI, kum kum,
turmeric, sandal paste, or holy water or even the clothes used
to adorn the deity acquire a part of the aura. Thus we get a
part of the deity's powerful and beneficial aura when we bring
any of these sacred objects near to us. Scriptures say that
humans have nine RANDHRAS, (Navarandhras) i.e., orifices in our
physical as well as astral bodies. Out of them, seven are in our
head (mouth, two nostrils, two ears, and two eyes). The other
two are meant for excretion of waste products from the body
situated at the posterior end. Thus when we bring the palms,
which are placed over the ARATI to our eyes, not only our eyes
but our nostrils too get charged with the positive aura. When we
hear the hymns and bells, our ears get purified. When we take
the holy water our mouth gets purified. When the SATHA GOPURAM
(the bell shaped piece in a Hindu temple with the feet of the
God, placed on the head of the devotee by the priest at the end
of the worship) is placed on our head our SAHASRA CHAKRA gets
charged.
Thus ARATI and other holy articles which are taken into the
close proximity of the deity and are then given to us act as
carriers or vehicles of the positive energy from the deity to
us. The purpose is thus probably different from the ARATI given
to small children to protect them from evil eye. The first is of
course to do with light. Many temples in India are dimly lit and
Arati gives an opportunity to get a better view of the God. Thus
the light is physical and the devotion it evokes in the mind of
the devotee helps kindle the spiritual light. While Arati is
performed with many types of lamps, camphor is the most common
ingredient in all temples. Camphor has excellent medicinal
properties; especially it protects against many diseases in a
hot climate that pervades most of India. The camphor and other
aromatic substances purify the atmosphere and when the devotees
place their palms over the Arati and bring the palms to their
eyes and nose, they absorb the medicinal benefits. This is born
out by the books on Homeopathy. The camphor used for Arati lasts
for a little time thus signifying the short span of human life
and the Avidya or Agnana caused by the attachment Maya, in the
shape of physical and sensual pleasures. Thus, Arati inspires
the devotee to seek God who is permanent and all pervading.
"Make hay while the sun shines" is a popular adage. Since Arati
lasts for a little time only, it compels the devotee to focus
his attention on the God.
Bells are usually rung while the Arati is given. The rhythmic
sounds of the bells have a nice soothing and calming effect on
our mind and help us seeing and sensing the shapeless God in the
physical image that is being worshipped in front of us. In many
temples, the Arati is also accompanied by chanting of Vedic
Mantras or beautiful songs, which extol the virtues of the
presiding deity, especially the all-pervasiveness. This activity
reinforces the devotion of the devotee in his chosen path to
reach spiritual enlightenment. Shri Sri Yogananda Paramahansa
said, "When an offering is made of flowers or incense or flame
from oil lamps or candles on the altar, they represent the
devotion of man to God. The flowers symbolize the fragrant love
of the devotee; the incense conveys reverence; the flame
typifies the light of calmness in which is revealed the Divine
Deity, residing on the altar of the heart" One may see the
ritual of worship not as a mere physical exercise but as a real
means through a communication between the self and the supreme
is established. Understanding of such a communication is
essential to reap the harvest of spiritual benefits.. Rituals
may not be limited to the act of reinforcing one's stance on
earth, a religious identity. It should be the vehicle that leads
one to the understanding of the entity that is fundamental to
the origin of all religions. Such a communication can only be
unifying and not divisive.
This series may be aptly concluded by a quote from Ishopanishad,
the mention of which is also made in Sri Sai Satcharitha: Isa
vasya midam sarvam yatkinch jagatyam jagat tena tyaktena
bhumjidha ma grudhah kasya cit dhanam God is omnipresent and HE
owns this universe. We should, therefore, enjoy it with a
feeling of sacrifice, to the extent that is necessary for us and
the rest should be left to others in the society and never ever
feel jealous of others.
Jai Bharath
Introduction to tharpanam
Introduction to
Tharpanam (Oblations to the manes)
Compiled
By
Ramachander.P.R.
Tharpanam means
“That offering which satisfies”. But what we mean by the word
Tharpanam is the offering of water mixed with gingelly to the
manes.(dead ancestors).Though we have several ancestors, this
offering is addressed to three generations of father, grand
father and great grand father along with their wives in our
family and maternal grand father, his father and grand father
along with their wives in our mothers birth family. Only those
whose father is dead are eligible to do Tharpanam. If maternal
grand father is alive Tharpanam should not be done for his
family but restricted to our family.
All the manes are
supposed by our religion to live in the Pithru loka for some
time and either be reborn as any being or go to lokas like deva
loka, Vaikunta etc or even attain salvation by getting mixed
with god. The pithru loka is populated by three group of pithru
devas viz, Vasu, Rudra and Adhithya. These devas receive our
oblations and make it reach to our manes wherever they are and
in whichever form they are. The pithru loka is supposed to be on
the unseen side of the moon. This portion gets exposed to sun on
the new moon days. It is according to our concept lunch time for
the people populating the pithru loka. These pithrus, since they
have left the world are solely dependent on only their progeny
to feed them. This feeding is done through Tharpanam. It is
believed that if Tharpanam is not done out Pithru devas will
curse us so that we may not have male descendents to offer
tharpanam to us.
There are several
type of tharpanams: -
1.Gunda tharpanam-
the tharpanam which is done in the first ten days of death.
2.Brahma yagna
tharpanam-This is the oblation supposed to be done daily to the
devas, rishis and pithrus.
3.Parheni tharpanam-
this is the tharpanam which is supposed to be done on the next
day after annual sraddha .This at present is being done after
sraddha on the same day , because the priest does not have time
to come the next day. Here the tharpanam is offered only to ones
pithru varga (paternal side)
4 The regular
tharpanam which is supposed to be done on all amavasyas. Four
Month beginnings viz mesha, karkidaga, thula and makara and
eclipses.Our books have asked us to perform tharpanam on 96 days
in a year but this is not being done nowadays.
Several acharyas
have codified the method of tharpanam. Some of them are
Apasthabha, Bodhayana, Drahyayana What is given below is the
manthras and method of the Apasthabha sutra.of Yajur veda. There
is slight differences in the sankalpam among Iyers and
Iyengars.Both versions are given here.It is understood that the
tharpanam for rik vedis is almost similar but that for Sanma
Vedis is different. There is also differences brought about by
local practice and family tradition. People are advised to
follow their traditions strictly. They have precedence over what
is written down here. For example in many families tharpanam is
done without wearing Vibhuti or Namam but there are certain
families who do tharpanam wearing these. Some people do
avahanams of Pithrus on two koorchas. Some on one koorcha and
some on spread durbhas..
There are several
rules regarding tharpanam though many of them are not being
followed by most of the people.. They are:-
1.On the day of
Tharpanam, till tharpanam is completed we are not supposed to
drink/eat anything.
2.On the day of
tharpanam, the daily rituals like Sandhya vandhana have to be
first performed. Then before tharpanam one more bath has to be
taken.
3.Wet cloth should
not be worn during tharpanam nor is it right to wear cloth which
was washed a day before and dried. The cloth has to be made wet
the same day and dried. Pure white silk cloth can also be worn,
but wearing this silk cloth you should not have eaten any food.
If wet cloth is not dry, it should be seven times shaken dry in
wind before wearing it.
4.Except the
tharpanam during eclipse all other tharpanams are to be done
after 12 noon. Considering the difficulty, our law givers have
agreed that it can be done after 8.30 AM.
5.As mentioned
earlier nothing should be eaten or drunk before performance of
Tharpanam.
6.Oblations should be
done with hand full of water and not drops or spoon full of
water.
7.The water should be
poured out using the space between the thumb and the four
fingers.
8.Every time a pinch
of black til has to be taken. Care should be taken not to take
it using the thumb and the index finger.
9.Pithru tharpanam
should always be done with poonal hanging from the right
shoulder to the left side of the body.
10.The pavithram for
pithru tharpanam should be made out of three durbha and the
koorcham should be made of 7 or 9 durbhas.
11.We should
preferably sit on seat made of durbha(durbhasanam) while doing
tharpanam and in its absence put few durbhas on the place we
are going to sit,
12.Silver vessels are
prescribed for used during tharpanam. If not available copper
vessels can be used. Under no circumstance should steel or other
metal vessels are to be used.
13.Tharpanam should
be done facing east or south. It is believed that it either
should be done in our homes or in public holy places like shore
of the river, sea active you happen to do it in the place
belonging to some one else. We are supposed to compensate the
owner of the property.
14.If Amavasya and
the first of the month in which tharpanam has to be performed
comes on the same day, then tharpanam for the sankramanam(first
of the month) should be done.
. Tharpanam
1.Perform Achamanam
Take minute
quantities of water(just sufficient to soak one grain of black
gram) three times in the right hand and take it with the
following manthra.
1.Om Achyuthaya nama
2,Om Ananthaya nama 3.Om Govindaya nama
Then
Touch with thumb both
cheeks saying kesava -Narayana
Touch with ring
finger both eyes saying Madhava –govinda
Touch with the first
finger both sides of nose saying Vishno-Madhusoodana
Touch with little
finger both ears saying Trivikrama-Vamana
Touch with the
middle finger both shoulders saying Sreedhara-Hrishi kesa
Touch with all
fingers the belly button saying Padmanabha
Touch with all
fingers the head saying Damodara
A; For Smarthas
2.Ganapathi dyanam
Recite the following
manthra slowly hitting the forehead with both fists together.:-
Shuklambaradharam
Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam
Dyayeth Sarva Vigna Upa Santhaye.
3.Do Pranayamam.
Hold both Nostrils
with Thumb and the little and third finger of the hands and
recite the following Manthra:-
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur
varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om
Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three
times saying
Om, Om , Om
4.Do Sankalpam
Mamo Partha Samastha
Duritha kshaya dwara Sri Parameshwara Preethyartham.
Apavithra pavithro
va Sarvavastham gathopi va,
Ya smareth
pundarikaksham sa bahyanthara suchi
Manasam vachikam
paapam karmana samuparjitham
Sri Rama smarane
naiva vyapohathi na samsaya
Sri Rama-Rama Rama
Thidir Vishnu thada
vaara nakshatram Vishnureva cha,
Yogascha karanam
Chaiva sarvam Vishnu mayam jagat
Sri Govinda Govinda
Govinda
B:For Sri Vaaishnavas of Vada Kalai
Do Pranayamam.
Hold both
Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:-
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur
varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj
rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears
three times saying
Om, Om , Om
And then chant
the following manthras:-
1.Srimad venkata
nadarya kavi kargika kesari
Vedanthacharya
varyo me sanni datham sada hruthi
2.Gurubhya tad
gurubyascha namo vaga made mahe,
Vruni mahe
cha tatrath you dampathi jagatham pathi
3.Swasesha
bhoodeth mayaa sweeyai sarva parichadai,
Vidahthum
preethamath manam deva prakramade swayam
4.Shuklam
baradaram vishnum sasi varnam chadur bhjam
Prasanna
vadanam dyayeth sarva vigno upa santhaye
5.Yasyad
viratha vakthradhya parishadya para satham,
Vignam
nignanthi vishvaksenam tham asraye.
C:For Sri Vaishnavas of Then Kalai
Do Pranayamam.
Hold both
Nostrils with Thumb and the little and third finger of the hands
and recite the following Manthra:-
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur
varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om Apa
Jyothj
rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears
three times saying
Om, Om , Om
Then Chant the
following manthras:-
1.Shuklam
baradaram vishnum sasi varnam chadur bhjam
Prasanna
vadanam dyayeth sarva vigno upa santhaye
2..Yasyad
viratha vakthradhya parishadya para satham,
Vignam
nignanthi vishvaksenam tham asraye
WHAT FOLLOWS IS
COMMON TO SMARTHAS AND VAISHNAVAS OF THENKALAI AND VADAKALAI.
Adya Sri Bhagavatha
maha purushasya Vishnor Agnaya pravarthamanasya Adhya
Brahmana Dweethiya parardhe Swetha Varaha kalpe Vaivaswatha
manvanthare ashta vimsathi thame kali yuge prathame padhe
,jambu dweepe , Bharatha varshe, Bharatha Khande , Mero
Dakshine Parswe , Sakabdhe asmin varthamane vyvaharike
Prabhavadeenam sashtya samvatsaranam madhye
(name of the year)
Nama samvatsare , (dakshina./uttara
ayane, (name of the season)
rithou, (name of the
month in Sanskrit) mase,
(Krishna/shukla)
pakshe , Adhya (Name of the
thidhi-moon phase) Punya thithou
(name of the day in Sanskrit)vasra yukthayam
(name of the star in
Sanskrit) nakshatra
yukthayam Shubha yoga –Shubha karana, Evam guna viseshana
visishtayam asyam (Name of the thidhi)
Punya thithou,
(
Change the position of poonal from left shoulder to right
shoulder(LEFT MODE))
(Your Gothram) Gothranam
(Names of father, grand father, great
grand father)
Sarmanam, Vasu-Rudra-adithya swaroopanam
asmad Pithru –Pithamaha-Pithru Pithamahanam ,
(your Gothram) Gothraa
(Names of mother. Grand mother, great
grand mother
) Namnee , Vasu-Rudra-Adithya
swaroopa Asmad Mathru-pithamahi-Prapithamahischa,
(Your maternal grand father’s gothram)
gothraanam
(names of maternal grand father, his father and his grand
father)
Sarmanam vasu –rudra -adithya swaroopanam asmad mathamaha,
mathru pithamaha, mathru prapithamahanam,
(Your maternal grand father’s gothram)
gothraa (Names of
maternal grand mother, maternal great
grand mother, Grand mother of maternal grand
father) Namnee , vasu-rudra
–adithya swaroopa asmad mathamahi-mathru
pithamahi, mathru prapithamahinam Ubhaya vamsa pithrunaam
akshayya thripthyartham
amavasya
punya kale
Thila tharpanam karishye.
(throw away the
Durbha (only) held round the fingers along with Pavithram.
Change position of poonal to the left shoulder(usual mode),
touch water with finger, change position of poonal to right
shoulder(left mode))
Arrangement
of Koorcham
East
  
Pithru Varga Koorcham
 North
South
Mathamaha varga koorcham
Durbha Durbha
West
5.Avahanam for pithru
varga(Fathers side)
Wear the poonal
in the left mode , take little ellu(black gingelly) and along
with water keep on the Koorcha meant for Pithru varga while
chanting the following manthras:-
1.Aayatha pithara
somya gambhirai padhibhi poorvai prajamasmabhyam dadhatho
rayim cha deergayuthwam cha satha saaradam cha.
2.Om bhorbuvaswarom
3,Asmin koorche
(Your Gothra) gothran
(Father’s, grand father’s and great
grand father’s name)
sarmana vasu Rudra adithya swaroopan asmad
pithru-pithamaha-pithrupithamahaan (Your
Gothra) gothraa (Names of
mother, grand mother, great grand
mother)
namnee vasu Rudra adithya swaroopa asmad mathru,
pithamahi-pithrupithamahischa dyayami avahayami.
6.Asanam for pithru
vargam
Chanting the
manthra below place gingelly on the koorcha
1.Sakrudacchinnam
barhirurnna mrudhu,
Syonam
pithrubhyasthwa baramyaham
Asmin taseedanthu me
pithara somyaa,
Pithamahaa
prapithamahaaschaanugai saha.
2.Pithru-pithamaha,pithru pithamahanam mathru
–pithamahi –prapithamahinaam cha idam asanam , thiladhi
sakalaradhanai swarchidham
7.Avahanam for
mathamaha varga(maternal grand fathers side)
Wearing the poonal
in the left mode , take little ellu(black gingelly) and along
with water keep on the Koorcha meant for mathru varga while
chanting the following manthras:-
1.Aayatha mathu
pithara somya gambhirai padhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayathwam cha satha saaradam cha.
2.Om bhorbuvaswarom
3,Asmin koorche
(Maternal grand father’s gothra)
gothran (Names of maternal grand
father, maternal great grand father and
grand father of maternal grand father)
sarmana vasu Rudra adithya swaroopan asmad mathamaha-mathru
pithamaha-mathru prapithamaha (maternal
grand father’s gothra) gothraa
(Names of maternal grand mother, maternal great grand mother,
grand mother of maternal grand father)
namnee vasu Rudra adithya swaroopa asmad mathamahi-mathru
pithamahi-mathru prapithamahischa dyayami avahayami.
8.Asanam for mathru
vargam
Chanting the
manthra below place gingelly on the mathru varga koorcha
1.Sakrudacchinnam
barhirurnna mrudhu,
Syonam
pithrubhyasthwa baramyaham
Asmin taseedanthu me
pithara somyaa,
Pithamahaa
prapithamahaaschaanugai saha.
2.Mathamaha-mathru
pithamaha-mathru prapitha mahaanaam, Mathamahi-mathru
pithamahi-mathru prapithamahischa idam asanam , thiladhi
sakalaradhanai swarchidham
9.Pithru varga
tharpanam
Offer tharpanam with
hand full of water mixed with black ellu on the koorcham for
Pithru vargam after each manthra
a.
Pithru tharpanam(Oblation to
father)
1.Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu,
(Your gothram)
Gothran (Father’s
name) ,
Sarmana vasu roopan mama pithrun swadha
namastharpayami.
2.Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Your gothram)
Gothraan (Father’s name)
,
Sarmana vasu roopan mama pithrun swadha
namas tharpayami.
3.Aa yaanthu na pithara somyaso agni
shwatha
prathibhir deva yanai
asmin yagne swadhaya maadhayanthwadhi
bruvantha
they avanthasman,
(Your Gothram)
gothraan (Fathers name)
,
sarmana vasu roopan mama pithrun swadha
namas tharpayami.
b.Pithamaha
tharpanam (oblation to grand father)
1.Oorjam vahanthiramrutham grutham paya
keelalam
Parisrutham swadha sdha tharpatatha me
pithroon ,
(your gothram)
Gothraan (Grand fathers name)
,
Sarmana Rudra roopan mama pithaamahaan
swadha namas tharpayami.
2.Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Your gothram)
Gothraan (Grand father’s name)
,
Sarmana Rudra roopan mama pitha mahaan
swadha namas tharpayami.
3.Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Your gothram)
Gothraan (Grand father’s name)
‘
Sarmana rudra roopan mama pithamahaan
swadha namastharpayami
c.Prapithamaha
tharpanam(oblations to great grand father)
a.Madhu vaathaa ruthaayathe madhu
ksharanthi sindhava
maadweer na santhwashadhi
(Your Gothram)
Gothraan (Great grand father’s name)
,
Sarmana adithya roopaan mama
prapithamahan swadha namas tharpayami.
b.Madhu nakthamuthoshasi madu math
parthivagam
raja madhu dhourasthu na pitha
(Your gothram)
Gothraan (great grand father’s name)
,
Sarmana adithya roopan mama prapithamahaan
swadha namas tharpayami
c.Madhumanno vanaspathir madhu magma asthu
soorya,
Maadweer gavo bavanthu na
(Your gothra)
Gothraan (great grand father’s name)
,
Sarmana adhithya roopan mama
prapithamahaan swadha namas tharpayami.
d.Mathru
tharpanam(Oblations
to mother)
1. (Your gothra)
Gothraa (mother’s name)
Namnee vasu roopa mama mathu swadha
namastharpayami
2.. (Your Gothra)
Gothraa (Mother’s name)
Namnee vasu roopa mama mathu swadha
namastharpayami
3. (Your Gothra)
(Gothraa (Mother’s name)
Namnee vasu roopa mama mathu swadha
namastharpayami
e.Pithamahi
tharpanam(oblations
to paternal grand mother)
1.(Your Gothra)
Gothraa (Grand mother’s name)
Namnee Rudra roopa mama pithamahi swadha
namastharpayami
2. . (Your Gothra)
Gothraa (Grand mother’s name)
Namnee Rudra roopa mama pithamahi swadha
namastharpayami
3. (Your gothra)
Gothraa (Grand mother’s
name)
Namnee Rudra roopa mama pithamahi swadha
namastharpayami
f.Prapithamahi
tharpanam(Oblations
to paternal great grand mother)
1. (Your Gothra).
Gothraa (Great grand mother’s name)
Namnee adithya roopa mama prapithamahi
swadha namastharpayami
2. .(Your Gothra)
Gothraa (Great Grand mother’s name)
Namnee adithya roopa mama prapithamahi
swadha namastharpayami
3. .(Your Gothra)
Gothraa (Great Grand mother’s name)
Namnee adithya roopa mama prapithamahi
swadha namastharpayami
10.jnaatha
jnatha pithru varge tharpanam Oblation to unknown manes of
paternal sides)
a.Jnaatha jnatha pithroon swadha namas
tharpayami
b. Jnaatha jnatha pithroon swadha namas
tharpayami
c. Jnaatha jnatha pithroon swadha namas
tharpayami
Oorjam vahantheeramrutham grutham
paya keelalam parisrutham swadha stha tharpayatha me pithroon
trupyatha thrupyatha thrupyatha.
11.Mathamaha varga tharpanam (oblations to
ancestors of maternal grand father)
Offer tharpanam with
hand full of water mixed with black ellu on the koorcham for
Pithru vargam after each manthra
a.Matha maha
tharpanam(Oblation to maternal grand father)
1.Udheerathamvara uthparasa,
Unmadhyama pithara somyasa
Asum ya eeyuravyaka ruthagna
Sthene avanthu pitharo harveshu
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s name) ,
Sarmana vasu roopan mama matha mahaan
swadha namastharpayami.
2.Angeeraso na pitharo navagwa,
Adharvano byagava somyaasa,
Thesham vayugum sumathou yagniyanaa mapi
Badre soumanase syama
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s name)
Sarmana vasu roopan mama matha mahaan
swadha namas tharpayami.
3.Aa yaanthu na pithara somyaso agni
shwatha prathibhir deva yanai
asmin yagne swadhaya madhayanthwadhi
bruvantha the avanthasman,
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s name)
,sarmana vasu roopan mama matha mahaan swadha namas tharpayami.
b.Mathru pitha
maha tharpanam (oblation to grand father of mother)
1.Oorjam vahanthiramrutham grutham paya
keelalam
Parisrutham swadha sdha tharpayatha me
pithroon ,
(Maternal grand
father’s Gothra) gothran
(Maternal great grand father’s name)
Sarmana Rudra roopan mama mathu
pithaamahaan swadha namas tharpayami.
2.Pithrubhya swaadhavibhya swadha nama
pithamahebhya swadhavibhya swadha nama
Prapithamahebhya swadhavibhya swadha nama
(Maternal grand
father’s Gothra) gothran
(Maternal great grand father’s name)
Sarmana Rudra roopan mama mathu pitha
mahaan swadha namas tharpayami.
3.Ye cheha pitharo ye cha neha,
Yagscha vidmayagm u cha na pravidma,
Agne thaan veththa yadi the jathaveda
Sthaya praththagm swadhaya madanthu
(Maternal grand
father’s Gothra) gothran
(Maternal great grand father’s name)
Sarmana rudra roopan mama mathu
pithamahaan swadha namastharpayami
c.Mathu
Prapithamaha tharpanam(oblations to great grand father of
mother)
1.Madhu vaathaa ruthaayathe madhu
ksharanthi sindhava
maadweer na santhwashadhi
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s grand father’sname)
Sarmana adithya roopaan mama mathu
prapithamahan swadha namas tharpayami.
2.Madhu nakthamuthoshasi madu math
parthivagam
raja madhu dhourasthu na pitha
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s grand father’sname)
Sarmana adithya roopan mama mathu
prapithamahaan swadha namas tharpayami
3.Madhumanno vanaspathir madhu magma asthu
soorya,
Maadweer gavo bavanthu na
(Maternal grand
father’s Gothra) gothran
(Maternal grand father’s grand father’sname)
Sarmana adhithya roopan mama mathu
prapithamahaan swadha namas tharpayami.
d.Mathamahi
tharpanam(Oblations
to maternal grand mother)
1.(Maternal grand
father’s gothra) gothraa
(Maternal grand mother’s name)
Namnee vasu roopa mama mathamahi swadha
namastharpayami
2. .(Maternal
grand father’s gothra) gothraa
(Maternal grand mother’s name)
Namnee vasu roopa mama mathamahi swadha
namastharpayami
3. .(Maternal
grand father’s gothra) gothraa
(Maternal grand mother’s name)
Namnee vasu roopa mama mathamahi swadha
namastharpayami
e.Mathru
Pithamahi tharpanam(Oblations
to grand mother of mother)
1.(Maternal grand
father’s gothra) gothraa
(Maternal great grand mother’s name)
Namnee Rudra roopa mama mathu pithamahi
swadha namastharpayami
2. .(Maternal
grand father’s gothra) gothraa
(Maternal great grand mother’s name)
Namnee Rudra roopa mama mathu pithamahi
swadha namastharpayami
3. .(Maternal
grand father’s gothra) gothraa
(Maternal grand mother’s name)
Namnee Rudra roopa mama mathu pithamahi
swadha namastharpayami
f.
Mathu Prapithamahi tharpanam(Oblations
to great grand mother of mother)
1. .(Maternal
grand father’s gothra) gothraa
(Maternal grand father’s grand mother’s name)
Namnee adithya roopa mama mathu
prapithamahi swadha namastharpayami
2. .(Maternal
grand father’s gothra) gothraa
(Maternal grand father’s grand mother’s name)
. .
Namnee adithya roopa mama mathu
prapithamahi swadha namastharpayami
3. .(Maternal
grand father’s gothra) gothraa
(Maternal grand father’s grand mother’s name)
. .
Namnee adithya roopa mama mathu
prapithamahi swadha namastharpayami
12.jnaatha
jnatha matha maha varga tharpanam (Oblation to unknown manes
of maternal grand father side)
a.Jnaatha jnatha mathu pithroon swadha
namas tharpayami
b. Jnaatha jnatha mathu pithroon swadha
namas tharpayami
c. Jnaatha jnatha mathu pithroon swadha
namas tharpayami
Oorjam vahantheeramratham grutham
paya keelalam parisrutham swadha stha tharpayatha me mathu
pithroon trupyatha thrupyatha thrupyatha.
13.pradhakshinam
Change poonal to usual pattern from left
shoulder
(Chant and rotate in the same place clock
wise)
Devathabhya pithrubhyascha maha yogibhya
eva cha
Nama swaadhai swaahayai nithyameva namo
nama.
Some versions ask us
to chant this Manthra for Pradakshinam
Namo va pitharo rasaya ,
Namo va pithara sushmaya,
Namo va pitharo jeevaya,
Namo va pitharo swadhayai.
Namo va pitharo manyave,
Namo va pitharo ghoraya,
Pitharo namo vo ya ethasmin lokestha,
Yushmagusthe nuye asmin loke,
Manthenu ya ethasmin lokesya,
Yuyyanthesham vasishta bhooyastha,
Asmin loke ahanthesham vasishto bhooyasam.
14.Namaskaram
(salutations)
Change poonal to the left side pattern
from right shoulder
Recite with folded hands
Pithru-Pithamaha-Prapthamahebhyo nama
Mathru –pitha mahi –prapithamahebhyo nama
Mathamaha -mathru pithamaha-mathru
prapithamahebhyo nama.
Mathamahi-Mathu pithamahi=mathu
prapathamaheebhyo nama.
Some versions ask us to chant this Manthra for Namaskaram
Uthishtatha pithara pretha soora yamasya pantha ma na vetha
puranam,
Dathadhaasmasu
dravinam yachcha badhra prano bruthad bhagha dhan devatha.
Change Poonal to usual mode from left
shoulder
Recite with folded hands
Devathhabhya pithrubhyascha maha yogibhya
eva cha
Nama swaadhayai swahaayai nithya meva namo
nama.
15.Udwasanam
Change Poonal to left mode i.e from right
shoulder
1.Aayatha pithara
somya gambhirai pradhibhi poorvai prajamasmabhyam dadhatho
rayim cha deergayathwam cha satha saaradam cha.
2.Om bhorbuvaswarom
3,Asmad koorchat (Your
gothram) gothran (Names of
father, grand father, great grand
father) sarmana vasu Rudra adithya swaroopan asmad
pithru-pithamaha-pithrupithamahaan
(Your gothram) gothraa (Names of
mother, grand mother and great
grand mother) namnee vasu Rudra adithya swaroopa asmad
mathru,
pithamahi-pithrupithamahischa yada sthanam
prathishtapayami.Shobhanarthe kshemaya punaragamanaya cha.
4.Aayatha mathu
pithara somya gambhirai pradhibhi poorvai prajamasmabhyam
dadhatho rayim cha deergayathwam cha satha saaradam cha.
5.Om bhorbuvaswarom
6,Asmin koorche(maternal
grand father’s gothra) gothran
(Names of maternal grand father,
maternal great grand father and his father) sarmana vasu
Rudra adithya swaroopan asmad mathamaha-mathru pithamaha-mathru
prapithamaha (Maternal grand
father’s gothra) gothraa
(Names of maternal grand mother,
maternal great grand mother, grand mother of maternal grand
father) namnee vasu Rudra adithya swaroopa asmad
mathamahi-mathru
pithamahi-mathru prapithamahischa yadasthanam prathishtapayami.
Shobanarthe kshemaaya punaragamanaya cha
16.Sarva
Tharpanam (General oblations)
Change poonal to left shoulder (usual)
, remove Pavithram, keep it in the ear, do Aachamanam, Wear the
Pavithram, change poonal to right shoulder,Untie the Koorchs ,
Take them in hand and along with water and gingelly do a single
Tharpanam chanting
Yesham na matha na pitha na bandhu na anya
gothreena the sarve trupthimayanthu mayoth srushtai kusodhakai
Trupyatha, Trupyatha, Trupyatha
Remove pavithram , untie and throw it
away, change poonal to right shoulder and touch the water.
!7.Brahmarpanam
Offer a hand full of water chanting.
Om Tat sat Brahmarpanamasthu
Do Aachamanam.
II. Brahma Yagnam
It is recommended thast after the
Tharpanam , one should perform Brahma YagnamSome familes do not
do it. Please follow the practice of your family.After the
tharpanam do Achamanam once more and then apply your holy marks
on the forehead and then start Brahma yagnam. This is a chanting
of Vedas and oblation to devas, rishis , Vedas and pithrus.
1.Ganapathi dyanam
Recite the following
manthra slowly hitting the forehead with both fists together.:-
Shuklambaradharam
Vishunum Sasi Varnam ChathurBhujam,
Prasanna Vadanam
Dyayeth Sarva Vigna Upa Santhaye.
2.Do Pranayamam.
Hold both Nostrils
with Thumb and the little and third finger of the hands and
recite the following Manthra:-
Om Bhoo
Om Bhuva
Ogum Suva
Om Maha
Om Jana
Om Thapa
Ogum Sathyam
Om Tatsa vithur
varenyam Bargo devasya dhi mahi dhiyo yona prachodayath
Om
Apa
Jyothj rasa
Amrutham brahma
Bhoorbuvasuvarom
Touch the ears three
times saying
Om, Om , Om
3.Do Sankalpam
Mamo Partha Samastha
Duritha kshaya dwara Sri Parameshwara Preethyartham.
Brahma Yagnam
karishye.Brahma yagnena yakshye.
4.Prayogam
a.Vidhyudhasi
vidhya me paapmanam ruthath sathya mupaime.
Touch water .Do
Achamanam three times and after first and second touch water
,clean the lips, and after the third sprinkle water on left
arms and left leg. Then touch head, eyes, nose and chest.
b.Then chant
Om Bhoo, tatsa
vithurvarenyam
Om Suva , Bhargo
devasya dheemahi,
Ogum suva .dhiyo yona
prachodayath,
OM Bhoo tatsa
vithurvarenyam bhargo devasya dheemahi.
Om Bhuva , dhiyo yona
prachodayath,
Ogum suva , tasa
vithur varenyam bhago devasya dheemahi dhiyo yona prachodayath.
c.chants from all the four Vedas
Hari Om , Agni meele purohitham ,
yagnasya devam ruthvijam.Hothaaram rathna dhathamam. Hari om
(Rik veda)
Hari Om , Eeshethvorje twam vayavastho
payavastha , devo vassavitha prarpayathu sresta thamaya
karmane.Hari om(Yajur veda)
Hari om, Agna aayahi veethaye grunano
havya dhathaye ni hotha sathsi barhishi ..Hari Om (Sama veda)
Hari om., Sanno deveer abhishtaya aapo
bhavanthu peethaye , sam yorabhistravanthu na.Hari om (Atharvana
veda)
d. Chant “Om Bhoorbhavassuva” and rotate
little water round your head
e.Chant “Satyam Thapa, Sradhayam Juhomi”
with folded hands
f.Chant thrice with folded hands
“Om namo brahmane. Namasthvagnaye, , nama
pruthviyai, nama oshadheebhya. Namo vache, namo vachaspathaye,
namo vishnave, bruhathe karomi.
g.Chant “Vrushtirasi vruchame paapmanam
rhuthaath sathya mupakam
Deva rishi-pithru
tharpanam karishye.
Deva Tharpanam(tharpanam with usual mode
of poonal water falling through tip of fingers)
Brahmhadhaya ye devas than tharpayami
Sarvan devans tharpayami
Sarva deva pathnis tharpayami
Sarva deva ganans tharpayami
Sarva deva gana pathnis tharpayami
Rishi Tharpanam (Tharpanam with Poonal as
garland and water poured out by the left side of right palm)
Krishna dwai payanadhayo ye rishin thaan
rishins tharpayami
Sarvan rishins tharpayami
Sarva rishi ganans tharpayami
Sarva rishi pathnis tharpayami
Sarva rishi gana pathis tharpayami
Prajapathim kaanda rishims tharpayami
Somam kanda rishims tharpayami
Agnim kanda rishims tharpayami
Viswan devaan kandarishins tharpayami
Samhetheer devatha upanishadhas tharpayami
Yagnigheer devatha upanishadas tharpayami
Varuneer devatha upanishadas tharpayami
Havya vaham tharpayami
Viswan devan kanda rishims tharpayami
Water should be poured towards ourseves
chanting
Brahmana swayam bhuvam tharpayami
Viswan devan kanda rishims tharpayami
Arunan kanda rishims tharpayami
Sadasaspathims tharpayami
Rigvedam tharpayami
Yajur vedam tharpayami
Sama vedam tharpayami
Adharva vedam tharpayami
Ithihasa puranam tharpayami
Kalpam thapayami
h.Pithru tharpanam (Change poonal to right
shoulder and pour out water by the right side of the palm)
Soma pithrumaan yamo angeeraswan agni
kavya vahanaadhayo ye pitharasthan pithruustharpayami
Sarvaan pithruntharpayami
Sarva pithruganaans tharpayami
Sarva pithrupathnis tharpayami
Sarva pithru ganapathnis tharpayami
Oorjam vahanthi ramrutham grutham
keelalam paristhrutham swadhabhyam tharpayatha may pithrun ,
thrupayatha, thrupyatha, thrupyatha
Pour water chanting “ Aabrahma stambha
paryantham jagat trupyathu
Chant
Kayena vacha manase indrairva ,
Budhyathamanava prukruthai swabhavat,
Karomi yadyat sakalam parasmai,
Sriman narayanayethi samarpayami.
i.Put the poonal in proper position and do
Aachamana
Summary meaning in
English of various manthras used in tharpanam
1.Aachamanam
This is a preliminary purification
ceremony. Gods Achutha, Anantha and Govinda are saluted and then
the self is purified by chanting the twelve names of Vishnu.
2.Ganapathi
dyanam (this is not done by Vaishnavites)
This is a prayer to the God Ganapathi
who is supposed to remove all obstacles on our way in
performance of any rite, in this case, “Tharpanam”
Dressed
in white thou art,
Oh, all
pervading one,
And
glowing with the colour of moon.
With four
arms, thou art, Vishnu.
I meditate
on thine ever-smiling face,
And pray,
“ Remove all obstacles on my way”.
3.Pranayamam
This manthra is
a guide to a breathing exercise as also a prayer. While chanting
Om bhoo,Om Bhuva, Ogum Suva, Om Maha, om jana, om thapa, ogum
satyam we are supposed to keep the left nostril closed and
inhale through the right nostril. While chanting, “Om tat sa
vithur varenyam bargo devasya dhee mahi, dhi yo yona
prachothayad”, we are supposed to close both nostrils and hold
the breath. After this the left nostril is opened and air
exhaled till the end of the manthra.
Hindus believed
that that there were six holy worlds above the earth. These
along with earth are remembered in the first part. These worlds
are bhooloka, bhuvarloka, suvarloka, maharloka, janaloka,
thapaloka and satya loka. The second part is the famous Gayathri
manthram. It means
“I meditate on that
savitha (the sun or the enlightenment within ourselves) which
helps us in our though process, that god which is within me and
that all engulfing power.”
Or
“ I meditate on the
most holy shining aspect of that God, who helps in brightening
our thought process.”
Then the third part
means “ Om is water, it is the light, it is the earth which
gives the food, it is the air which supports life, and it is the
ether which is spread all around .It is also the holy seven
worlds.”
By touching the
nose the hands are supposed to get polluted and this is removed
by touching the ears thrice.
4.Sankalpam
This is a
preliminary rite in every Vedic action. We tell why we are doing
what we do and we also tell, what we are going to do every time.
In some cases like the tharpanam we also tell when we are doing
it and where.
To attain the
grace of God, through destruction of sins committed by me,
praying the lord of all worlds,
1.I pray god
Lakshmi pathi and mention below the auspicious hour, day, star,
moon phase, my knowledge base and the strength of God and salute
the feets of Lord Vishnu.
2.Whether one is
in pure or impure state or whatever state one is in, just by
remembering Pundarikaksha that is Lord Vishnu, I get cleaned
both outside and inside.
3.There is no
doubt that the sins committed either by mind, or words or by
action go away by remembering the names of Lord Rama.Rama. Rama
4.The moon phase,
the day, the star, the yoga and the happenings are all Lord
Vishnu and thus the whole world is filled with Lord
Vishnu.Govinda, Govinda, Govinda.
5.In the second
ionic division of lord Brahma who acted according to the wishes
of the prime God Lord Vishnu, In the great period of the white
Varaha, in the extended reign of Vaivasvatha manu, in the 28th
time period which is the first step of Kali yuga,
At the Indian sub
continent of the Indian continent of the great Jambu island, In
the south of the Meru mountain, In the year of the
saka timeperiod starting with the year Prabhava, in
the solstice, in the
season, in the month of
In the waning/waxing period of the moon,
in the day of the moon crescents, in
the day, in the star, in the holy
period which is for good action, which results in good, and in
the period which has many other good properties, in the
day of moon crescents, I do oblations with
thil(gingelly) and water for destruction of all my sins and for
the favour of the god, to my father whose name is
who is of the form of vasu, who belongs to the
gothra , to my grand father whose name
is who is of the form of Rudra, who belongs to
the gothra , to my great grand father
whose name is who is of the form of adithya and who
belongs to the gothra , as also to my mother(grand
mother if she mother is alive) who is of the form of vasu and
who belongs to the gothra and whose name
is , to my grand mother (great grand mother if mother
is alive) who is of the form of Rudra who belongs to the
gothra
And
whose name is , to my great grand mother (her
mother if mother is alive) who is of the form of Adithya and who
belongs to the Gothra and whose name is
, to my maternal grand father who is of the form
of Vasu and who belongs to the gothra and whose
name is , to my maternal great grand father who
is of the form of Rudra, who belongs to the gothra
and whose name is , to my great grand
father of my mother who is of the form of Adithya
and whose name is , to my maternal grand
mother who is of the form of vasu, who belongs to the
gotra and whose name is , to my maternal great
grand mother who is of the form of Rudra, who belongs to the
gothra and whose name is , to my
great grand mother of my mother who is of the form of adithya
who belongs to the gothra and whose name
is .for their perennial satisfaction
,
5.Avahanam(For my
fathers side)
1.Hey revered manes,
who have observed soma yaga, please travel through the royal
path , and take part in this rite, which has been adopted by
your ancestors. And bless me with children wealth and long life,
2.Om is the sound of
the holy lands, which are above this earth.
3.I meditate on my
father, grandfather, great grandfather whose names
are
who were belonged to
the gothra and whose respective forms
are that of Vasu, rudhra and adhithya and my mother, grand
mother and great grand mother
whose names are who
belonged to the
gothra
and whose respective forms are that of Vasu, Rudhra and Adhithya
and request them to occupy this koorcham.
6.Asanam (For my
fathers side)
1.Hey leaves of
Durbha plant, I spread thine very soft leaves , which were only
cut once here so that my manes can sit on you. Let my father,
grandfather, great grandfather who are of the form of the moon
sit on you along with their companions.
2.I give seat to my
father, grandfather, great grandfather and my mother,
grandmother and great grandmother
and worship them with gingelly.
7.Avahanam(For my
maternal grand father’s side)
1.Hey revered manes,
who have observed soma yaga, please travel through the royal
path , and take part in this rite, which has been adopted by
your ancestors. And bless me with children wealth and long life,
2.Om is the sound of
the holy lands, which are above this earth.
3.I meditate on my
maternal grandfather, maternal great grandfather, grandfather
of maternal grandfather whose names
are
who were belonged to
the gothra and whose respective forms
are that of Vasu, rudhra and adhithya and my maternal grand
mother, maternal great grand mother and grand mother of
maternal grand father
whose names are who
belonged to the
gothra
and whose respective forms are that of Vasu, Rudhra and Adhithya
and request them to occupy this koorcham.
8.Asanam (For my
maternal grand fathers side)
1.Hey leaves of
Durbha plant, I spread thine very soft leaves , which were only
cut once here so that my manes can sit on you. Let my maternal
grandfather, maternal great grandfather, grand father of
maternal grandfather who are of the form of the moon sit on you
along with their companions.
2.I give seat to my
maternal grand father, maternal great grand father, grand father
of my maternal grand father and my maternal grand mother,
maternal great grand mother and grand mother of my maternal
grand father
and worship them with gingelly.
9.Oblations to
paternal ancestors
a. Oblations to
father
1.Let all those manes
who are in the earth because they did not perform dutiful rites.
Those manes who are great because they carried out fire
sacrifices and those of average stature because they performed
the rites prescribed to them, receive my oblations and bless me.
Let those who do not trouble and know about the rites that I
perform save me. I offer this oblation of this food mixed with
water to my father whose name is and who
is born in the gothra and who is the form of
vasu.
2.Our manes who are
known by names such as Angeeras, atharwas, and brugus ,are of
very great character and they all have great affection to their
descendents. Let them who should be worshipped by doing fire
sacrifices be is our mind doing good and bless us. I offer this
oblation of this food mixed with water to my father whose name
is and who is born in the
gothra and who is the form of vasu.
3.Let my manes who
have not done fire sacrifices but have reached pithru loka
arrive here by the path taken by Gods. Let them get satisfied by
this offering of food mixed with water and let them talk good
of us in the other world and bless us with further and further
progress. I offer this oblation of this food mixed with water to
my father whose name is and who is born
in the gothra and who is the form of
vasu.
b. Oblations to
grandfather
1.Hey gods who love water , carry
suitable food, nectar, ghee, blood and toddy to my manes if by
chance they are born as men, tree, creeper and men of the lower
caste and make it suitable food for them and also become food
for them. I offer this oblation of this food mixed with water to
my grand father whose name is and who is
born in the gothra and who is the form of Rudra.
2.I salute my father, grand father and
great grand father who like the food called swadha which is
mixed with water and offer them the food which is swadha. I
offer this oblation of this food mixed with water to my grand
father whose name is and who is born in
the gothra and who is the form of Rudra.
3.Hey God of fire who is all knowing, You
know my manes who are present here, who are not present here,
those who are known to me because they departed not long ago,
those are not known to me, . Please take this food with water,
which I am offering to them and let all my manes become happy. I
offer this oblation of this food mixed with water to my grand
father whose name is and who is born in
the gothra and who is the form of Rudra
c. Oblations to great grandfather
1.Let air do me (who is offering these
oblations) good and rivers and medicinal plants give me
sweetness I offer this oblation of this food mixed with water
to my great grand father whose name is
and who is born in the gothra and who is the form
of Adhithya.
2.Let night and day do me good. Let earth
give me sweetness and very good quality food. Let the sky ,
which is like my father not trouble me with no rain or excess
rain and grant me pure pleasure. I offer this oblation of this
food mixed with water to my great grand father whose name
is and who is born in the
gothra and who is the form of Adhithya.
3.Let trees bless me by giving fruits. Let
Sun god give me energy without much hot weather. Let cows give
me sweet milk. I offer this oblation of this food mixed with
water to my great grand father whose name
is and who is born in the
gothra and who is the form of adhitya.
d, e. f. Mother , grandmother , great
grandmother
Three oblations each are offered
without any “riks(prayer chant) to the lady ancestors with the
manthra
“I offer this oblation of this food mixed
with water to my mother (grand mother, great grand mother) whose
name is and who is born in the
gothra and who is the form of vasu.(Rudra for
grand mother, Adithya for great grand mother.) “
10.Oblations
to unknown manes of the father’s side.
This is offered thrice with the chant.
“I offer this swadha food which is mixed
with water to my known and unknown manes of my paternal side.”
Hey gods who love water , carry suitable
food, nectar, ghee, blood and toddy to my manes if by chance
they are born as men, tree, creeper and men of the lower caste
and make it suitable food for them and also become food for
them. Oh manes please get satisfied, please get satisfied and
please get satisfied.
The Tharpanam for the manes of the
maternal grandfather side(11 and 12) is same as that of
paternal side except the manes of the maternal grand fathers
side are mentioned so as to avoid repetition this meaning is not
given/
13.Pradakshinam
Salutations to gods, manes and great
sages.
Salutations to food, fire sacrifice
daily
The meaning of the
alternate manthra:-
Oh manes salutations ,
To your spirit,
Your strength,
Your soul,
Your food, which is swadha,
Your anger,
And your strong punishment.
Let those people whom you are with ,
Obey you.
You kindly do as per our wishes.
Please be friends to those whom you are
With in Pithru loka and be a good home for them.
For those who are in this earth,
Let me a good home.
.
14.Namaskaram (Salutations)
Salutations to father-grand father and
great grandfather,
Salutations to mother-grand mother-great
grandmother
Salutations to maternal grandfather, his
father and his grand father
Salutations to maternal grandmother,
maternal great grandmother and great grandmother of maternal
grandfather.
The meaning of alternate manthra.
Oh manes who are great in blessing and in action,
Be pleased to depart by either the old way
or through the land of yama or any other way,
Please grant us wealth and good luck.
Please tell the Vasu, adhithya and devathas,
About the food that I offered you.
15.Udwasanam
This is the same as Avahana
manthra except that the manes are asked to go their place and
are requested to come again and again.
16.Sarva Tharpanam.(general oblations)
Let all those manes who do not have
mother, father, friends , others of their family or even others
belonging to other gotras to do tharpanam for them partake
this water mixed with gingely and be satisfied., be satisfied,
be satisfied.
17.Brahmarpanam
I do give all this to the great god
Brahma so that faults are pardoned.
II Brahma Yagnam
This is supposed to be done by all
Brahmins daily after Madhyahnikam. This is a worship of Vedas
and honouring and satifying the devas, rishis and Pithrus.The
Manthra starting with “Vidhyudhasi….” Means
Oh God, you are the lightning which is in
between the clouds and you know my sins.and I seek the part of
that power of yours. Daily.
The vedic chants have the following
meaning:-
1.I worship the god of fire who is the
first god in all fire sacrifices, who is the one who conducts
and who is the conductior of the fire sacrifice and who is
capable of giving all wealth.(Rik Veda)
2.Oh calves of cows, To supply us food as
well as make us worship god, you graze and return. Let the god
savithru give you good grazing(Yajur veda)
3.Oh God of fire, be pleased to come.You
should be pleased accept our worship.Please make the fire
sacrifice that we do to the devas.(sama veda)
4.Oh Gods who like water, Apart from
quenching our thirsts, you should fulfill all our desires and
grant us good things.By your grace let sorrow vanish from our
lives and let happiness come.(atharvana Veda)
Meaning for the sloka starting with
“Vrushtirasi….”
You are rain,You will cut off my sins,.
After this several oblation is offered
to devas, rishis, Vedas and pithrus.
Appendix
1.Names of Nakshatras in Sanskrit for
sankalpa
S.No
Tamil Malayalam Sanskrit
1.
Aswathi Aswini Aswini
2.
Bharani Bharani Apabharani
3. Karthigai
. Karthiga Kruthiga
4.
Rohini Rohini Rohinee
5. Mriga
Siarm Mageeram Mriga Seersha
6.
Thiruvathirai Thiruvathira Arudhra
7.
Punarpoosam Punartham Punarvasu
8.
Poosam Pooyam Pushya
9.
Ayilyam Ayilyam Aslesha
10.
Magam Makam Magha
11.
Pooram Pooram Poorva
phalguni
12.
Uthiram Uthram Uthra Phalguni
13.
Haastham Atham Hastha
14.
Chithirai Chithra Chitra
15.
Swathi Swathi Swathi
16.
Vishagam Vishakam Vishaka
17. Anusham
Anizham Anuradha
18.
Kettai Ketta Jyeshta
19.
Moolam Moolam Moola
20
Pooradam Pooradam Poorvashada
21.
Uthradam Uthradam Uthrashada
22.
Thiruvonam Thiruvonam Sravana
23.
Avittam Avittam Sravishta
24.
Chathayam Chathayam Satha bishak
25..
Poororattathi Poororattathi Poorva proshta pada
26
Uthrattathi Uthrattathi Uthara proshtapada
27.
Revathy Revathy Revathee.
2. .Names of days of week in Sanskrit for
sankalpa
1.Sunday- Bhanuvasara
2.Monday- Induvasara
3.Tuesday-Bhouma vasara
4.Wednesday-Soumya vasara
5.Thursday- Guru vasara
6.Friday- Brugu vasara
7.Saturday- Sthiravasara
3. .Names of months in Sanskrit for
sankalpa
S.No Tamil
Malayalam Sanskrit
1.
Chitthirai Medam Mesham
2
Vaikasi Edavam
Rishabha
3 Aani
Midhunam Midhuna
4 Aadi
Karkidagam Karkada
5 Aavani
Chingam Simham
6 Puratasi
Kanni Kanya
7 Iyppasi
Thulam Thula
8 Karthigai
Vrischigam Vrucchiga
9 Margazhi
Dhanu Dhanu
10
Thai Makaram
Makara
11 Masi
Kumbham Kumbha
12 Panguni
Meenam Meena
4.Names of the seasons
1.Vasantha Ruthu Chithirai-Vaikasi
Medam-edavam
2,Greeshma Rithu Aani-Aadi
Mithunam-karkidagam
3.Varsha Rithu Aavani-purattasi
Chingam-Kanni
4.Sarad Rithu
Ippasi-Karthigai Thulam-Vrischigam
5.Hemantha Rithu Margazhi-Thai
Dhanu-Makaram
6.Sishira Rithu Maasi-Panguni
Kumbham-Meenam
. .
QUOTE
We have published books, brought out cassettes and CDs for
learning and teaching the heritage of our motherland. You can
get the details from the Institute in the following address.
Indian Institute of Scientific Heritage
Ushus, Estate Road, Pappanamcode,
Trivandrum 695 018, Kerala, India
From,
Friends of
INDIAN INSTITUTE OF SCIENTIFIC HERITAGE, MCT
References
-
Srisa
Chandra Vidyarnva, The Daily Practice of the Hindus,
Munshiram Manoharlal Publishers (P) Ltd.,New Delhi, 1991
-
Rajbali
Pandey., HIndu Samskaras, Motilal Banarsidas Publishers (P)
Ltd., New Dejhi, 1969
-
Hindu Way of Life
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